哦，亚当的子孙啊！每逢礼拜的场所，你们当穿戴整洁，吃喝但不可过度，因为（真主）不喜爱过度者。234

O children of Adam, take your adornment at every place of prostration, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.234

这些神圣的训示并非没有限定条件。相反,先知穆罕默德ﷺ就饮食、饮料和衣着给出了细致的说明。例如,《古兰经》禁止穆斯林食用猪肉,除非遭遇迫不得已的紧急情况,这一禁令在《圣经》中也有记载。先知ﷺ还劝诫穆斯林(并非禁止)避免食用牛肉,以防引发健康问题。在一段圣训中,先知ﷺ说:“我为你们推荐牛奶,因为牛吃各种草药,牛奶中含有治愈各种疾病的良药。”在另一则相关的传述中,他说:“要远离牛肉,因为它是致病的根源。”近来,过量食用牛肉的危害已是众所周知。

These divine instructions were not left unqualified. Rather, nuanced detail was provided by the Prophet Muhammad صلى الله عليه وسلم regarding food, drink, and dress. For instance, the Qur’an forbids Muslims from eating pork unless a dire necessity compels them,235 a prohibition which is also biblical.236 Muslims were also discouraged (not forbidden) by the Prophet صلى الله عليه وسلم from eating beef to avoid medical complications. In one hadith, “I prescribe for you cows’ milk, for they eat from all the herbs, and it contains a cure for every disease.” In another related report, “And stay away from cow meat, for it is a cause of disease.”237 The harms of excessive beef are common knowledge of late.

不仅规定了食物的种类，还规定了食量。先知穆罕默德ﷺ说："人没有比装满自己的肚子更糟的容器。"

Not only was the kind of food addressed, but the amount as well. The Prophet صلى الله عليه وسلم said, No human being fills any vessel worse than his stomach.

对于亚当之子而言，只需几口食物便足以支撑他的脊背（即维持他的身体）。若他必须多吃，那就让三分之一用于食物，三分之一用于饮水，三分之一留给呼吸。238

It is sufficient for the son of Adam [to eat] a few mouthfuls, to erect his spine (i.e., sustain him). But if he must [eat more], then let one third be for food, one third for drink, and one third for air.238

更进一步的是,穆斯林从他们的先知صلى الله عليه وسلم那里得到了一套少吃的路线图,使这一教导从抽象的原则转化为实际的做法。安那斯·本·马立克报告说,先知صلى الله عليه وسلم禁止人们站着喝水,并且[安那斯补充道]站着吃东西则更为不好。239 这种关于饮食要有节制、专心的建议,已被证明是避免过量进食和肥胖危害的关键。240

Taking it a brilliant step further, Muslims were given by their Prophet صلى الله عليه وسلم a roadmap to eating less, transitioning them from the abstract to practical applications of this guidance. Anas ibn Mālik  reports that the Prophet صلى الله عليه وسلم forbade them from drinking while standing, and [Anas added] that eating while standing was even worse.239 This advice on eating and drinking mindfully is a proven key to avoiding the dangers of overeating and obesity.240

关于个人卫生，有如下话语归于先知穆罕默德ﷺ：十件事属于天性（fiṭrah）的范畴。

As for personal hygiene, the following words are attributed to the Prophet Muhammad :صلى الله عليه وسلم Ten practices are from the fiṭrah (natural inclinations):

修剪小胡子，蓄留胡须，刷牙，洗鼻，剪指甲，洗指关节，拔除腋毛，剃除阴毛，以及如厕后用水清洗。

trimming the mustache, letting the beard grow, brushing the teeth, rinsing the nose, clipping the nails, washing the finger joints, plucking armpit hair, shaving pubic hair, and washing oneself with water after using the lavatory.

一位次级传述人说："第十项我忘记了，除非是漱口。"241

A sub-narrator said, “And I forgot the tenth, unless it was rinsing the mouth.”241

当人们思考这些教导的智慧，观察其实践所带来的效果，并从伊斯兰律法的更高目标来审视这些律法时，往往会在理智与精神上都受到触动。例如，上面提到的这十项做法，不仅证明了最后的先知ﷺ在卫生方面领先于当时最先进的文明数个世纪，还显示出至慈的主、大能的主对其受造物何等仁慈。

When people reflect on the wisdom of such teachings, see the effects of their application, and consider the laws of Islam from the perspective of their higher objectives, they are often stirred both intellectually and spiritually. These ten practices above, for instance, do not just testify to the Final Prophet صلى الله عليه وسلم being centuries ahead of the most progressive civilizations of his time in hygiene, but they also indicate how kind the Most Affectionate, Lord of Might, is to His creation.

George Bernard Shaw(卒于1950年)是一位颇具影响力的爱尔兰剧作家和评论家,他写道:……那些已被取代的本土宗教的制定者,如穆罕默德,具有足够的远见,将沐浴净身以及对人体排出之物的最审慎、最恭敬的处理(甚至包括指甲屑和毛发)列为宗教义务,作为卫生措施。而我们的传教士却不假思索地贬低了这一神圣的教义,却没有提供替代之物,于是它很快被懒惰和疏忽所取代。242

George Bernard Shaw (d. 1950), an influential Irish playwright and critic, writes, ...the formulators of the superseded native religion, like Mahomet, had been enlightened enough to introduce as religious duties such sanitary measures as ablution and the most careful and reverent treatment of everything cast off by the human body, even to nail clippings and hairs; and our missionaries thoughtlessly discredited this godly doctrine without supplying its place, which was promptly taken by laziness and neglect.242

直到十一世纪十字军东征时基督教世界与穆斯林世界相遇之前，欧洲人还不讲究沐浴。瘟疫经常光顾他们不卫生的住所，他们穿着满是污垢的衣服，直到衣服从身上脱落。当时，穆斯林已经持续了四百年的洗礼：为礼拜而洗小净，性交后沐浴，为完成宗教功修而洗涤，甚至为死者清洗遗体。正如詹姆斯·哈珀（James Harpur）在谈及十字军东征时所写："回到欧洲，洗涤并不被视为优先事项，事实上它常被鄙视为柔弱的标志。"

Until Christendom’s encounter with the Muslim world during the Crusades of the eleventh century, bathing was not yet customary amongst Europeans. Plagues would regularly visit their unsanitary dwellings, and they would wear grime-covered clothing until it fell off their bodies. By that time, Muslims had been washing for prayers, bathing after sexual intercourse, and for ritual devotions, and even washing their deceased—for four hundred years. As James Harpur writes about the Crusades, Back in Europe washing was not considered a priority, indeed it was often despised as a mark of effeminacy.

但是，十字军很快就发现了穆斯林日常生活中一种普遍的设施——公共浴室的治疗性乐趣。这种浴室类似于现代的土耳其浴。243

But the Crusaders soon began to discover the therapeutic pleasures of the public bath—similar to a modern Turkish bath—that was a normal part of Muslim life.243

伊斯兰甚至不鼓励生吃洋葱，并提倡经常漱口、勤刷牙。正如先知ﷺ所说："牙刷是口腔的洁净之物，也是取悦主的途径。"244

Islam even discouraged the consumption of raw onions, and promoted rinsing the mouth regularly and brushing the teeth frequently. As the Prophet صلى الله عليه وسلم said, “The toothbrush is a purification for the mouth, and a means of pleasing the Lord.”244

伊斯兰教的最后一位先知穆罕默德ﷺ教导说，这些都是亲近真主的途径，也能避免冒犯那些会被难闻气味所困扰的人和天使。随着当今医学技术的进步，我们大多数人都明白，例如刷牙以及稀释口中的糖分，对于预防蛀牙和随之而来的牙龈感染所带来的痛苦，是多么有益。

Islam’s final Prophet, Muhammad صلى الله عليه وسلم, taught that these are means of nearness to God, and of not offending people and angels who are bothered by bad odors. With today’s advances in medical technology, most of us understand just how useful brushing one’s teeth and diluting the sugar in one’s mouth—for instance—can be in preventing rotting teeth and the agony that ensues from gum infection.

先知穆罕默德ﷺ教导穆斯林在做wuḍū’（小净，即礼拜前的洗涤）时，应先彻底冲洗双手。据估计，全世界只有19%的人在如厕后洗手，而在今天的美洲，因缺乏手部卫生而引发的可预防疾病数字，比以穆斯林为主的东地中海地区更加令人担忧。245 尽管有大量科学证据证明这一基本清洁习惯对健康乃至挽救生命的益处，246 我们仍然发现，在当今现代社会中，卫生防护措施总体上已使人群更加健康，但人们在这方面的卫生自觉性，仍不及穆斯林在近1500年间所表现的那样。

The Prophet Muhammad صلى الله عليه وسلم instructed Muslims to begin their wuḍū’ (ritual ablution), or pre-prayer wash, by thoroughly rinsing their hands. It is estimated that only 19% of people across the world wash their hands after using the toilet, and the numbers on preventable diseases attributable to poor hand hygiene are more alarming in the Americas today than in the Muslim-majority Eastern Mediterranean regions.245 Despite the amount of scientific evidence documenting the health and even life-saving benefits of this basic cleanliness practice,246 we find that in today’s modern world, where sanitary precautions in general have contributed to overall healthier populations, people are still not as hygienically motivated in this regard as Muslims have been for nearly 1,500 years.

wuḍū’仪式的另一个组成部分是冲洗鼻子。研究人员开始发现，这一简单的做法对我们的健康大有裨益。一项研究得出结论：“鼻腔冲洗在以经济高效的方式改善数百万患者的生活质量方面具有巨大潜力。”247

Another component of the ritual wuḍū’ involves rinsing the nose. Researchers are beginning to discover just how valuable this simple practice can be to our health. One study concluded that “nasal irrigation has enormous potential in improving quality of life in a cost‐efficient manner for millions of patients.”247

耳鼻喉科医生将其称为“鼻腔冲洗”，因为让少量水完整地流经鼻腔，是治疗和预防鼻窦炎等疾病的正确方法。这正是先知ﷺ所规定的，他说：“除非你在斋戒，否则要彻底地冲洗鼻子。”248 换言之，在鼻腔冲洗时，水应几乎到达喉咙，因此斋戒期间需要格外小心。

Rhinologists refer to it as “nasal irrigation” because sending small amounts of water all the way through is the proper way to treat and prevent sinusitis, among other things. This is precisely what the Prophet صلى الله عليه وسلم prescribed in his statement, “And be thorough in irrigating the nose, unless you are fasting.”248 In other words, the water should almost reach the throat in this nasal rinsing, hence carefulness during fasting is warranted.

伊斯兰的讯息还强化了这样一个观念：宗教上的洁净不仅仅关乎外在的清洁。先知穆罕默德ﷺ教导说，在为了与真主相通而举行礼拜（ṣalāh）之前，这一神圣的功课应当以小净（wuḍū’）开始，即便我们的身体表面看似并无污秽。这似乎象征着物质世界与精神世界不可分割，正如水从天上降下，洗去我们身体上的污垢与难闻的气味，水也让我们通过冲洗被玷污的灵魂，与天界重新连接。在关于宗教洁净的论述中，真主以一句蕴含这一双重功能的话作结：“真主喜爱常悔罪的人，也喜爱自洁的人。”249 先知ﷺ还将外在的洁净与内在的洁净联系起来，提醒我们：在洗涤身体的仪式中，我们也在洗净灵魂和潜意识中那些时常玷污它们的罪过。先知ﷺ说：“你们中任何人把洗小净的水拿到跟前，然后漱口、吸水入鼻并擤出，罪过就会随之从他的脸、口和鼻孔中脱落。接着，他若依照真主所命令他的方式洗脸，他脸上的罪过就会随水从胡须的末梢脱落。接着，他若洗手至肘部，他手上的罪过就会随水从指尖脱落。接着，他若用［湿手］抹过头部，他头上的罪过就会随水从发梢被洗去。”

The Islamic message also reinforced the notion that ritual washing is not just about outer cleanliness. The Prophet Muhammad صلى الله عليه وسلم taught that before performing the ṣalāh to connect with God, this sacred engagement should begin with the wuḍū’, even if we may be externally unsoiled. This seems to symbolize the inseparability of the physical and metaphysical realms, and that just as water originates from the heavens to cleanse our physical bodies from dirt and unpleasant odors, it too allows us to reconnect with heaven through rinsing our spirits from that which has polluted them. In the context of ritual purification, Allah concludes the discussion with an allusion to this profound dual function, saying, “Allah loves those who are constantly repentant and loves those who purify themselves.”249 The Prophet صلى الله عليه وسلم also linked the purification of the exterior and interior, helping us remember that during the ritual washing of our bodies, we are also cleansing our souls and subconscious minds from the iniquities that regularly pollute them. He صلى الله عليه وسلم said, No person among you brings near his ablution water, then rinses his mouth and irrigates then clears his nose, except that the sins of his face and mouth and nostrils fall therefrom. And then, he does not wash his face as Allah has instructed him, except that his face’s sins fall from the tips of his beard along with the water. And then, he does not wash his arms to the elbows, except that his arms’ sins fall from his fingertips along with the water. And then, he does not pass his [wet hands] over his head, except that the sins of his head are washed away through the ends of his hair along with the water.

然后，他若不洗净双脚直至脚踝，他双脚的罪过便会随着水从脚趾间被洗去。接着，他若起身礼拜，在礼拜中赞颂安拉、颂扬祂、尊崇祂应受的伟大，并向安拉倾诉心声，他便会从那次礼拜中出来，身上没有罪过，如同他出生那天一样纯净。250

And then, he does not wash his feet to the ankles, except that his feet’s sins are washed away from his toes along with the water. Then, he does not rise to prayer, wherein he praises Allah, glorifies Him, proclaims His greatness as He deserves, and pours his heart out to Allah, except that he emerges from that prayer as sin-free as the day his mother gave birth to him.250