本章开篇讲述了先知和他的妻子们生活中的一件事。关于这件事实际发生的情况，流传着多种不同的记载，我们暂且不谈，稍后再回来讨论。 根据这一事件及与之相关的训令，尤其是要求先知的两位妻子中的那两个共谋者悔过，本章也号召信士们悔改自己的罪过，并要求一家之主确保家人受到良好的教育。经文特别勉励他们保护自己和家人免遭火狱之苦。这里还包含了对火狱的直接描绘。 本章最后列举了各种例子。挪亚和鲁特的妻子被描绘为在信仰之家中不信道的例子，而法老的妻子则被描绘为生活在充满不信者的家中却仍坚守正信的人。麦尔彦也被描绘为一位纯洁的女子，她接受了来自上主的灵，并信仰上主的话语和经典。

The opening section of the surah speaks of an event in the lives of the Prophet and his wives. Although there are a number of reports giving different versions of what actually took place, we will leave these for now and return to them a little later. Based on this incident and the directives issued in connection with it, particularly the request that the two conspirators among the Prophets wives repent, the surah also calls on believers to repent of their sins and requires that heads of families ensure their families are well brought up. They are specifically urged to protect themselves and their families from hell. A direct image of hell is also included here. The surah then concludes by citing various examples. Noahs and Lots wives are shown as examples of unfaith in a house emanating belief, while Pharaohs wife is depicted as someone holding to right faith while living in a house full of unbelievers. Mary is also shown as a pure woman who received a breath of God’s spirit and believed in Gods words and scriptures.

先知啊！你为了讨你妻子们的喜悦，为何要禁戒真主为你合法的事物呢？真主是至赦的、至慈的。真主已经为你们（信士们）规定了解除这些誓言的方法。真主是你们的主宰，他是至知的，是至睿的。{66:1-2} 先知ﷺ曾把一件秘密的事告诉他的一位妻子，她泄露了这件事，真主便将此事启示给他，他就把其中的一部分告诉了她，而对另一部分则避而不谈。

Prophet, why do you prohibit yourself something that God has made lawful to you in your desire to please your wives? God is much- forgiving, ever merciful. God has already ordained for you [believers] a way to release you from such oaths. God is your Lord Supreme. He alone is the All-Knowing, the Wise. The Prophet told something in confidence to one of his wives. When she divulged it, and God made this known to him, he spoke of a part of it and passed over a part.

当他将此事告知她时,她问道:"是谁告诉你的?"他说:"那位全知、全察者告诉我的。" {你们两人若悔过归向真主,你们的心确已偏离了正道;但你们若彼此相助攻击他,那么真主确是他的保护者,吉卜利勒和一切善良的信士以及天使,也都是他的后盾。如果他休了你们,他的主或许会以比你们更好的妻子代替你们:她们是顺服真主的、虔诚的信士、恭顺的、悔罪的、敬拜的、善于思考的,无论是已婚的或是处女。}(第1-5节)

When he thus let her know of that, she asked, 'Who has told you this?* He said: 'The All-Knowing, the All-Aware told me. * Would that you two turn to God in repentance, for your hearts have swerved! But if you support each other against him, know that God is his protector, and that, therefore, Gabriel, all righteous believers and the angels will stand behind him. Were he to divorce you, his Lord may well give him in your stead spouses better than you: women who surrender themselves to God, true believers, devout, penitent, who worship in humility and reflect thoughtfully, be they women previously married or virgins. (Verses 1-5)

有几种关于此事的记载，其中一种由布哈里辑录，因此是可靠的。据阿伊莎的传述，布哈里记载：“先知常在宰奈卜·宾特·贾哈什家中饮用蜂蜜饮料，然后在她那里停留一段时间。哈福case和我私下商定，当他来到我们中任何一人那里时，我们就对他说：‘你吃过玛加菲尔（Maghafi）了吧？我闻到了它的气味。’这样发生之后，他说：‘不是的。我只是在宰奈卜那里喝了蜂蜜饮料。我不会再这样做了，我已为此起誓。不要把这件事告诉任何人。’这是他为自己所禁戒的，尽管对他来说这本是允许的。” 似乎阿伊莎或哈福萨中的一人将先知决定不再饮用这种蜂蜜饮料的事告诉了她的同谋。于是真主将此事告知了他。他回到她那里，提及了两人之间所发生的一些事情，但并未全部述说，以免使她难堪。他只是略微提及此事，使她意识到他已知晓一切。她惊讶地问他：

There are several reports about the event in question, one of which is related by al-Bukhari, which means that it is authentic. On ‘A’ishah’s authority, al-Bukhari relates: “The Prophet used to have a honey drink at Zaynab bint Jahsh’s home and then stay for some time with her. Hafsah and I secretly agreed that when he came to either of us we would say to him: ‘You have eaten Maghafi^\ I can smell it.’ When this occurred, he said: ‘No. I only had a honey drink at Zaynabs. I will not do it again, and I have made an oath to this effect. Do not tell anyone of this.’ This is what he prohibited himself, even though it was permissible for him to have.” It seems that either ‘A’ishah or Hafsah told her co-conspirator of the Prophet’s decision to no longer take this honey drink. God then informed him of the same. He went back to her and mentioned some of what went on between the two of them, but without recounting it all in order not to embarrass her. He only touched upon the subject so that she realized that he was aware of it all. Surprised, she asked him:

“是谁告诉你这些的？”她或许想到，是他另一位妻子告诉他的。然而他对她说：“全知的、通晓一切的那位告诉了我！”（经文3）因此，他的这些信息是由全知者所给予的，这也就意味着先知（愿主赐他平安）对此事的了解是全面的，而不仅仅是他向她提及的那些。

‘Who told you all this?’ It might have occurred to her that his other wife was the one to tell him. He, however, said to her: ‘ The All-Knowing, the All-Aware told me! (Verse 3) His information, then, was given by the One who knows it all, which, in turn, implies that the Prophet was also aware of it in toto, not merely what he mentioned to her.

这件事使先知ﷺ十分恼怒，因为它暴露出他的家中正有阴谋在进行。于是他发誓，一整个月都不与任何一位妻子同房。穆斯林社会也听说先知ﷺ正考虑休妻。随后，这章经文降示，先知ﷺ的怒气才平息。此后，他又恢复了与众妻子的家庭生活。我们稍后将说明事情是如何发生的，但首先要介绍这件事的另一种说法。

This incident angered the Prophet, exposing as it did that intrigue was going on in his home. He, therefore, swore that he would not touch any of his wives for a full month. People in the Muslim community also heard that the Prophet was thinking of divorcing his wives. This surah was then revealed and the Prophet’s anger subsided. Subsequently, he resumed his life with his wives. We will presently mention how this happened, but we will first give a different version of the incident.

这第二个版本由al-Nasa’T根据Anas的传述记载：“先知有一位女奴，他与她同房。他的妻子‘A’ishah和Hafsah对他施加压力，直到他禁止自己这样做。真主降示了以“先知啊，为了取悦你的妻子，你为何要禁止自己做真主为你所合法的事呢？”开头的经文。”（第1节） Ibn Jarir和Ibn Ishaq所记的另一则传述提到，先知在Hafsah的家中与Maria同房，Maria是他儿子Ibrahim的母亲。Hafsah非常生气，认为这是对她本人的侮辱。先知答应她会将Maria远离自己，并为此发誓，同时请Hafsah保守这个秘密，但她还是把此事告诉了‘A’ishah。

那么,这一事件以及先知决定与妻子们分居一个月,产生了什么影响呢?这一点最好通过伊玛目艾哈迈德在《穆斯南德》中所引用的圣训来说明,该圣训转述自阿卜杜拉·伊本·阿拔斯:

What, then, were the effects of this incident and the Prophets decision to stay away from his wives for a month? This is best described in a hadith related by Imam Ahmad in Al-Musnad, which quotes ‘Abdullah ibn ‘Abbas:

我本想向欧麦尔请教先知的两位妻子——经文中真主说：{你们二人若向真主悔罪，那真好，因为你们的心已经偏斜了}。欧麦尔朝觐时，我与他同行。途中，他离开众人，我便拿着一个水器跟他一起去。他方便之后回到我身边，我为他倒水让他净身。我随即问他：“经文中真主所说的{你们二人若向真主悔罪，那真好，因为你们的心已经偏斜了}，指的是先知的哪两位妻子？”他说：“伊本·阿拔斯，我对你感到惊讶！”[祖hr里在此评论说，欧麦尔不喜欢被问到这件事，但他并没有隐瞒这些信息。]欧麦尔说：“她们是阿伊莎和哈ફ绥赫。”随后他向我讲述了这件事的经过。

I was keen to ask ‘Umar about the Prophets two wives in reference to whom God says in the Qur’an: ‘ Would that you two turn to God in repentance, for your hearts have swerved' When ‘Umar went on pilgrimage, I went with him. As we were travelling, he moved from the rest and I went with him, carrying a water container. He relieved himself and came back to me. I poured water for him to do his ablution. I then asked him: ‘Which two of the Prophets wives are referred to in Gods statement, ‘ Would thatyou two turn to God in repentance, for your hearts have swerved V He said: ‘I wonder at you, Ibn ‘Abbas!’ [Al-Zuhri comments here that ‘Umar disliked being asked about this, but he did not withhold the information.] ‘Umar said: ‘They were ‘A’ishah and Hafsah.’ He then told me the story.

我们古莱什人过去对妻子拥有绝对的权威。然而,当我们迁居到麦地那后,我们发现当地人更顺从自己的妻子。我们的女人开始向当地女人学习。我曾住在高地上乌马雅·本·宰德的家中。有一天,我对妻子发了火,因为她反驳了我说的某件事。我不喜欢她竟然反驳我。

We, the Quraysh, used to have complete authority over our wives. When we settled in Madlnah, however, we found its people more submissive to their wives. Our women started to learn from their women. I used to live in Umayyah ibn Zayd’s home in the highlands. One day, I was angry with my wife, as she objected to something I said. I disliked the fact that she should object to me.

她说:"你为何如此惊讶我会表示反对?神的使者的妻子们都可能对他所说的话有所不满,她们中的任何人甚至可能整天不与他说话,直到夜晚。"于是我直接去找哈夫萨,问她:"你是否有时会反对先知所说的话?"她承认确有此事。我又问:"你们中是否有人会整日不与他说话,直到夜幕降临?"她再次肯定地回答。我说:"你们中凡做这种事的人,实在是愚昧而失败的!难道你们不考虑,若神的使者发怒,你们中的任何人都可能因此触怒神,最终走向毁灭吗?不要在他所说的任何事情上反对神的使者,也不要向他索取任何东西。有什么需要,尽管从我这里拿。不要因为你们的朋友(指阿伊莎)更美丽、更得先知的喜爱,就被迷惑了。" 我有一位来自安索尔的邻居,我们轮流去见先知。他去的那天,我便不去;我去的那天,他便不去。我们彼此告知当天降示的古兰经启示以及各种事件和进展。当时,我们得知加萨尼人正准备入侵我们。有一天,我的邻居去见了先知,傍晚时分来到我这里,敲我的门。他呼喊着,我便出去见他。他说:"发生了一件非常严重的事。"我问加萨尼军队是否正在逼近。他说:"不是,比那更严重。先知休了他的妻子们。"我说:"哈夫萨愚昧而失败!我早就想到这可能会发生。" 清晨,我做完晨礼后,穿好衣服去找哈夫萨,发现她在哭泣。我问她先知是否休了他的妻子们。她说:"我不知道。他把自己关在旁边这间屋子里。"我走到那里,看见一名黑人仆人。我对他说:"请替欧麦尔请求进入。"他进去后又出来,说:"我向他提到了你,但他没有回应。" 我离开了一会儿,在清真寺靠近讲台的地方,我看到几个人坐在那里,其中有些人正在流泪。我在那里坐了片刻,随后便被自己的悲伤所淹没。

She said: ‘Why are you so surprised that I should object? Gods Messenger s own wives may object to something he says, and any of them may not speak to him the whole day, until night time/ I, therefore, went straight to Hafsah9 and asked her: ‘Do you sometimes object to what the Prophet says?’ She confirmed that she did. I asked: ‘Would any of you refrain from speaking to him throughout the day, until nightfall?’ She again answered in the affirmative. I said: ‘Ill-advised and a loser indeed is any of you who does that! Do you not consider that any of you might incur God’s anger as a result of His Messenger being angry, and then you end in ruin? Do not object to God’s Messenger in anything he says, and do not ask anything from him. Take from me instead whatever you want. Do not be deluded by the fact that your friend [meaning ‘A’ishah] is more pretty and is loved best by the Prophet.’ I had a neighbour from the Ansar, with whom I took turns in going down to see the Prophet. He would go one day and I the next day. Each of us would inform the other of any new Quranic revelations and of any events or developments. At the time, we were aware that the Ghassan10 were preparing to invade us. My neighbour went to the Prophet one day and then came to me in the evening, knocking on my door. He called out and I went to see him. He said: ‘A very serious matter took place.’ I asked whether the Ghassan army was approaching. He said: ‘No, something more serious than that. The Prophet has divorced his wives.’ I said: ‘Ill-advised and lost is Hafsah! I thought that this might happen.’ In the morning, after I had prayed Fajr, I put on my clothes and went to Hafsah. I found her crying. I asked her whether the Prophet had divorced his wives. She said: ‘I do not know. He has shut himself in this room close by.’ I went there and found a black servant. I said to him: ‘Seek permission for ‘Umar to enter.’ He went in and came back, and said: ‘I mentioned you to him but he did not reply.’ I went away, and I found close to the pulpit in the mosque a few men sitting down, some of whom were in tears. I sat there for a short while and I was then overcome by my own grief.

这就是历史资料中对这一事件的记载。现在我们来看《古兰经》中对此事的处理。该章以真主对其使者的温和责备开篇：

Such is the reporting of the incident in historical sources. We will now look at its treatment in the Qur’an. The surah begins with a mild reproach by God to His Messenger:

先知啊，你为了讨你妻子们的喜悦，为何要禁止自己那些真主为你合法的事物？真主是至赦的，是至慈的。{真主已经为你们规定了解除誓言的方法。}真主是你们的保护主，他是全知的，是至睿的。（第1-2节）

Prophet, why do you prohibit yourself something that God has made lawful to you in your desire to please your wives? God is much-forgiving, ever merciful. God has already ordained for you [believers] a way to release you from such oaths. God is your Lord Supreme. He alone is the All-Knowing, the Wise. (Verses 1-2)

这种责备虽然温和,却很有力量。信士不应当禁止自己去做真主所允许的事情。先知并没有对自己设立任何法律上的禁令,无论是他所喜爱的蜂蜜饮品,还是对玛丽亚的事情。他只是决定不再享用其中任何一样。这种温和的责备清楚地表明,不应当为了讨好他人而故意剥夺自己真主所允许的事物。经文末尾说:"真主是至赦的,是至慈的。"这表明,这样的故意行为需要受到追问,除非它因真主的赦宥与恩典而得到宽恕。

The reproach is mild but effective. It is not proper for a believer to prohibit himself something that God has made lawful. The Prophet had not imposed a legal prohibition on himself with regard to the honey drink he liked or to Maria. He only decided to refrain from enjoying either. This gentle reproach makes it clear that it is not right to deliberately deprive oneself of what God has made lawful in order to appease someone else. The comment at the end of the verse is: ‘God is much-forgiving, ever merciful' This suggests that such deliberate action would require questioning unless it was overlooked by an act of Gods forgiveness and grace.

关于经文所暗示的先知所立的誓言，真主指明了一种方式，使他能够从中解脱。这意味着，凡是使情况偏离更好选择的誓言，都应当以赎罪来解除，然后再去选择更好的做法。"真主是你们的主宰，他是至知的，是至睿的。"（第2节）他帮助你们克服弱点，应对对你们而言可能艰难的事情。因此，他为你们规定了解除誓言的途径，以确保你们不致承受不必要的艰难。"他是全知的，是至睿的。"（第2节）他依据其绝对的知识和完善的智慧为你们立法。他只命令你们去做力所能及、最适合你们的事。因此，不要禁止自己任何真主未曾禁止的事物，并应继续只把真主所允许的视为合法。显然，这里的评论与前面已经陈述的指示完全相符。

As for the oath that the Qur’anic text suggests the Prophet made, God stated a way for him to release himself from it. This means that an oath that establishes a situation other than what is best should be atoned for so as to release oneself from it and then take up the better option. “ God is your Lord Supreme." (Verse 2) He helps you to overcome your weaknesses and to cope with what may be hard for you. Hence, he has ordained for you a way out of your oaths so as to ensure that you do not incur unnecessary hardship. “He alone is the All-Knowing, the Wise." (Verse 2) He legislates for you on the basis of His absolute knowledge and perfect wisdom. He only commands you to do what is within your power and what is best suited for you. Therefore, do not prohibit yourselves anything other than what He has forbidden, and continue to make lawful only what He has made lawful. It is clear that the comment here fits perfectly with the directive already stated.

现在,本章转向信士,命令他们履行家庭责任,给予良好的教育、劝诫和提醒,使他们自己和家人免于火狱。本章描绘了火狱的景象,以及不信者站立在火前的情形。与前面事件中对相关人士的号召一样,本章也号召信士归向真主并悔罪,同时描绘了为悔改罪过者所预备的天堂景象。本章的第二部分以号召先知ﷺ对不信者和伪信者奋力奋斗而结束。

Now the surah addresses the believers enjoining them to fulfil their family duties, providing good education, admonition and reminders so that they protect themselves and their families from hell. It provides an image of the fire and how the unbelievers stand before it. In line with the call to those involved in the earlier event to turn to God in repentance, the same call is made to the believers, adding an image of heaven which awaits those who repent of their sins. This second section of the surah concludes with a call on the Prophet to strive hard against the unbelievers and the hypocrites:

信士们啊！你们要保护自己和家人，免受以人和石头为燃料的火狱之害。守护它的是刚强有力的天使，他们从不违背真主所命，并且总是奉命行事。 不信道的人们啊！今天你们不必找借口，你们只会因自己过去所做的事而受到报应。 信士们啊！你们要诚心悔罪，归向真主。或许你们的主会消除你们的罪恶，让你们进入下临诸河的乐园，在那一天，真主不会使先知和与他一同信道的人蒙受羞辱。他们的光将在他们面前和右边射出。

Believers! Guard yourselves and your families against a fire fuelled by people and stones, over which are appointed angels, stern and mighty, who never disobey God in whatever He commands them and always do what they are bidden to do. Unbelievers! Make no excuses today. You will only be requited for what you used to do. Believers! Turn to God in sincere repentance. It may well be that your Lord will efface your bad deeds and admit you into gardens through which running waters flow, on a day when God will not disgrace the Prophet or those who believed with him. Their light will spread out before them, and on their right.

他们会说:"我们的主啊!求你为我们圆满我们的光明,并宽恕我们。你确是全能于万物的。"先知啊!你要对不信道者和伪信者奋力斗争,要对他们严厉。他们的归宿是火狱,那是多么恶劣的归宿啊!(第6-9节)

They will say: ‘Our Lord! Perfect our light for us and forgive us. You certainly have power over all things.' Prophet, strive hard against the unbelievers and the hypocrites, and press hard on them. Their ultimate abode is hell, and how vile a journey's end. (Verses 6-9)

信士对于自己及家人所负的责任既沉重又庄严。他自己和家人都有可能受到火狱的惩罚，保护自己和家人免于这种可怕的命运，是他的责任。那是一座可怕的火，“以人和石头为燃料”（第6节）。那里的人被当作石头一样对待：低廉、卑贱，被抛弃，无人顾惜他们会遭遇什么。以石头为燃料的火必定烈焰熊熊，而将鞭笞与屈辱结合在一起的折磨，更加重了痛苦。它的一切都极其可怖：“守卫它的是严厉而强大的天使”，他们与所执行的惩罚相称。他们“从不违抗真主的命令，总是做他们所奉的命令”（第6节）。天性上，他们始终服从真主下达的每一道命令，并且完全有能力执行任何这样的使命。

A believers responsibility with regard to himself and his family is heavy and awesome. He and his family are liable to punishment in the fire of hell and it is his responsibility to protect himself and his family from such a dreadful fate. It is a terrible fire, “fuelled by people and stonesT (Verse 6) People there are treated in the same way as stones: cheap, abject and thrown away with a total disregard as to what may happen to them. A fire fuelled by stones must blaze fiercely, and a torment that combines its scourge with humiliation compounds the suffering. Everything about it is absolutely terrible: “over [it] are appointed angels, stern and mighty," so that they suit the punishment they are required to administer. They “never disobey God in whatever He commands them and always do what they are bidden to do." (Verse 6) By nature they always obey every command God gives them, and are well able to carry out any such assignment.

第一代穆斯林社群的情况，比我们今天的处境要容易得多。当时在麦地那已经建立了一个穆斯林社会，伊斯兰教、它关于洁净而有德行的人生的理念，以及建立在这一理念之上的律法，是这个社会的推动力。男人和女人都仰望真主和祂的使者来裁决。裁决一经作出，便被视为最终结论并被欣然接受。在这样的社会里，女性很容易按照伊斯兰所期望的样子塑造自己；同样，丈夫也很容易依照伊斯兰的制度来劝导妻子、教养子女。

The situation with the first Muslim community was easier than it is in our present day. A Muslim society was already established in Madinah, where Islam, its vision of a clean, virtuous human life and its laws based on this vision were the driving force. Men and women looked up to God and His Messenger for judgement. When judgement was given, it was accepted as final. In such a society, it was easy for women to mould themselves as Islam wanted them to be. Likewise, it was easy for husbands to advise their wives and bring up their children in line with the Islamic system.

我们如今所处的境况已截然不同，因为我们已经沉沦回到了蒙昧时代（Jahiliyyah）的状态，它影响着我们的社会、法律、道德、传统、制度、礼仪和文化。妇女身处这样的社会之中，在努力使自己的生活符合伊斯兰教义时，无论是出于自身的主动，还是在父亲、丈夫或兄弟的引导下，都感受到了它的重重压力。

We are now in a totally different situation, as we have sunk back into a state of jdhiliyyah that influences our society, its laws, morality, traditions, systems, manners and culture. Women find themselves in the midst of this society and feel its crushing pressures as they try to bring their lives in line with Islam, whether on their own initiative or guided by their fathers, husbands or brothers.

在最初的穆斯林社会中，男人、女人和整个社会都持有同样的观念，并且都以同一个来源作为判断的依据。

In that first Muslim community, the man, the woman and society all had the same perspective and looked to the same source for judgement.

在我们这个时代，男人仰望的是一种理论化的抽象概念，而女人却在一个极其敌视她的观念的社会重压之下挣扎。毫无疑问，社会施加于女性的压力远远大于施加于男性的压力。因此，信道的男人肩负双重责任：他不仅要保护自己免于火狱，还要保护那些暴露在这些压力之下的家人。

In our own time, the man is looking up to a theoretical abstract while the woman writhes under the heavy pressure of a society that is extremely hostile to her perspective. There is no doubt that the pressures society brings to bear on women are many times greater than its pressure on men. Hence, a believing man has a double duty: he must not only protect himself from the fire but also protect his family that is exposed to such pressures.

一个穆斯林男子必须认识到自己责任的重大,才能妥善承担。与最初的穆斯林社会中的男子相比,他需要付出更大的努力。因此,任何想要建立穆斯林家庭的人,首先都应当寻找一位能够守护他家园的伴侣。她必须是从同一源头,即伊斯兰,汲取人生观的女子。他必须做出一些牺牲,要舍弃社会所展示的那些表面的诱惑,转而寻找一位信仰坚定、能够帮助他建立穆斯林家庭的女子。希望参与伊斯兰复兴的穆斯林父亲们也必须认识到,这场复兴中的新细胞是他们必须守护的托付。在将伊斯兰的信息传达给任何其他人之前,他们的首要任务是按照伊斯兰的准则教育、培养和抚养他们。只有这样,他们才能履行真主的命令,因为真主吩咐他们保护自己和家人免受火狱之苦。

A Muslim man must realize the size of his responsibility in order to address it properly. This requires that he exert much greater efforts than a Muslim man in the first Muslim community. This is why it is essential for anyone who wants to establish a Muslim home to look first of all for a partner who can guard his fort. She must be a woman who derives her perspective from the same source, Islam. He will have to sacrifice certain things. He must sacrifice superficial attractions that society presents, looking instead for a woman of firm belief who will help him in building a Muslim family. Muslim fathers who want to be part of the Islamic revival must also realize that the new cells in this revival are a trust they must safeguard. It is their task to educate, cultivate and bring them up on Islamic lines before they address their message to anyone else. Only in this way can they fulfil Gods orders as He bids them to protect themselves and their families from the fire.

第三部分也是最后一部分，读来仿佛是第一部分的直接延续。它谈到了先知的妻子中的不信道的女人，以及在不信道者中间的信道的女人：

The third and final section of the surah sounds as if it is a direct continuation of its first section. It speaks of unbelieving women married to prophets and women believers in the midst of unbelievers:

真主为不信道者举了例子：努哈的妻子和鲁特的妻子。她们嫁给了我们两位正直的仆人，却背叛了他们。在真主面前，她们的丈夫无法为她们提供任何帮助。她们被告知：

God has given examples of unbelievers: Noah's wife and Lot's wife. They were married to two of Our righteous servants but betrayed them. Their husbands could be of no avail to them against God. They were told:

"你们两人与所有将要入火的人一同进入火中。"真主还为信士们举了例子：法老的妻子说："我的主啊！求你在乐园里为我建造一座靠近你的宫殿，救我脱离法老及其恶行，救我脱离不义的民众。"还有敦尔丹的女儿麦尔彦，她保守了自己的贞洁，我便将我的灵魂吹入她体内。她确信主的话语和祂所降示的经典，并且她是虔诚的顺从者。（第10—12节）

'Enter both of you the fire with all those who will enter it.' God has also given examples of believers: Pharaoh's wife, who said: ‘My Lord! Build me a mansion in heaven near You, and save me from Pharaoh and his doings, and save me from the wrongdoing folk. 'And Mary, the daughter of Tmrdn, who guarded her chastity; and We breathed of Our spirit into her. She accepted the truth of her Lord's words and His revealed books. She was truly devout. (Verses 10—12)

有一些传闻提到诺亚和卢特的妻子对丈夫的"背叛"，这些说法认为，这种背叛指的是背弃他们的使命，而不是对婚姻的不忠。诺亚的妻子曾与他族中的不信道者一同嘲笑他；卢特的妻子则在他接待客人时，把这些客人的情况告诉他的族人，因为她知道他们想对这些客人做什么。

Reports speaking of the betrayal of Noah and Lot by their wives suggest that it was a betrayal of their messages, rather than their being unfaithful to their marriage bonds. Noahs wife used to join the unbelievers in his community in making fun of him, while Lots wife used to inform his people when he received guests, knowing what they tried to do with such visitors.

同样，有关法老之妻的传说表明，她身为信仰至高无上真主的信士，住在法老的宫殿里，并且暗示她是亚洲人，信奉在摩西时代之前启示的天启宗教。历史记载提到，倡导信奉独一神、以太阳为神圣象征、自称埃赫那吞的法老埃及第十八王朝的阿蒙霍特普四世，其母是亚洲人，信奉一种不同于埃及所流行的宗教。至于她是否就是本章所提到的人，或者所指的是与摩西对抗的那位法老之妻，唯有真主知道。摩西时代的法老肯定不同于阿蒙霍特普四世。然而，我们不必特别关心法老之妻的确切身份。重要的是，《古兰经》的这段经文确认了一个永恒的事实：具体的个人只是例证。

Similarly, reports concerning Pharaohs wife make it clear that she lived in his palace as a believer in God Almighty, and suggest that she was of Asian origin following a divine religion that was revealed before Moses’ time. Historical reports mention that the mother of Eminhuteb IV, the Pharaoh who advocated belief in one god, making the sun a symbol of the divine being, calling himself Ekhnaton, was Asian and believed in a religion other than that known in Egypt. God only knows if she is the one referred to in this surah, or whether the reference is made to the Pharaoh challenged by Moses and his wife. Moses’ Pharaoh is definitely different from Eminhuteb IV. We need not, however, be particularly concerned about the exact identity of Pharaoh’s wife. What is important is that the Qur’anic statement confirms a permanent fact in which individual people are only examples.