这段简短的经文是对本章已有讨论的补充,这些讨论涉及犹太教徒、基督教徒和以物配主者对真主的使者(愿主福安之)以及穆斯林群体的态度。它包含了一些陈述,解释了犹太教徒和基督教徒信仰中滋生的偏离,犹太教徒对其先知以及对真主使者的恶意与邪恶,以及他们对抗拒者攻击使者的支持。本章的论述对犹太教徒和基督教徒作出了最终的裁定,因为他们抛弃了自己经典所载的内容,并否认了真主使者向他们传达的启示,因此将他们描述为不信或"无信"。本章还确认,除非犹太教徒和基督教徒履行《讨拉特》和《福音书》以及他们的主所降示给他们的一切,否则他们没有任何立足之地。本章对先知(愿主福安之)说话,要求他将主所降示给他的一切传达给所有人:包括以物配主者、犹太教徒和基督教徒。他们都未遵循神圣信仰的任何内容,都被召唤信仰伊斯兰。本章还要求穆斯林群体只与真主、祂的使者和信士结盟,不与犹太教徒和基督教徒结盟,因为他们彼此互为盟友。犹太人也与不信者结盟,因此他们遭到了达乌德和麦尔彦之子尔撒的诅咒。

This short passage complements the discussion which has already taken place in this sūrah about the attitudes of the Jews, the Christians and those who associate partners with God towards His Messenger (peace be upon him) and the Muslim community. It includes statements explaining the deviation that has crept into the faiths of the Jews and Christians, the ill intentions and wickedness of the Jews towards their prophets and towards God’s Messenger, and their support of the unbelievers against him. The discussion in this sūrah gives the final judgement on the Jews and Christians, describing them in terms of unbelief or “unfaith” because they have abandoned what their own Scriptures state and denied what God’s Messenger has conveyed to them. This sūrah also confirms that the Jews and the Christians have nothing to stand on unless they implement the Torah and the Gospel and all that has been revealed to them by their Lord. Addressing the Prophet (peace be upon him), the sūrah requires him to convey what has been revealed to him by his Lord to all people: idolaters, Jews and Christians alike. All of them follow nothing of the Divine faith and all of them are called upon to believe in Islam. The sūrah also requires the Muslim community to be allied only with God, His Messenger and the believers and to seek no alliance with the Jews and the Christians because they are allies of one another. The Jews also ally themselves to unbelievers, and for this they have been cursed by David and Jesus, son of Mary.

这段简短的文字解释了这些群体对先知和穆斯林群体的态度。它们也说明了他们在后世等待着的不同回报。

This short passage explains the attitude of all these groups towards the Prophet and the Muslim community. They also state the different rewards awaiting them in the Hereafter.

穆斯林社会过去曾接受古兰经的启示，依照古兰经的训示来确定其行动方案，并依据这些训示对所有人采取恰当的态度。古兰经是给予穆斯林社会所需指引、决定其应采取行动路线的经典。当穆斯林社会实行这一方法时，它能够战胜他人，而不被他们击败。这是因为它是在神的直接领导下与敌人作战的，因为其领袖先知ﷺ遵循神的指引，并执行神的命令。

The Muslim community used to receive Qur’ānic revelations in order to determine, according to the directives of the Qur’ān, its plan of action, and to adopt according to these directives the proper attitudes towards all people. The Qur’ān is the Book which gives the Muslim community the guidance it needs and determines the course of action it should take. When the Muslim community implemented this method, it was able to overcome others and not be beaten by them. This is because it fought its enemies under direct Divine leadership, by virtue of the fact that the Prophet, its leader, followed Divine guidance and implemented Divine instructions.

《古兰经》中所载的神圣训示至今仍然有效。今天和未来的伊斯兰倡导者，若能将这些训示与言论视为正对他们说的话去聆听，并以此为依据，确定自己对各类人群、不同的信仰与教义、各种情势与制度、价值与标准所持的态度，那将大有益处。

The Divine directives included in the Qur’ān continue to be operative. The advocates of Islam today and tomorrow will do well if they listen to these directives and statements as if they are addressed to them now in order to determine on their basis their attitudes towards all groups of people and towards different beliefs and creeds, situations and systems, values and standards.

“你必定会发现，在所有人当中，对信道者最怀敌意的，是犹太教徒，以及以物配主的人。”（第82节）这句话的措辞方式，使它可以被理解为针对先知的，也可以被理解为针对所有信道者的，因为它陈述的是任何人都能认识到的事实。阿拉伯语的文体允许这两种理解。

“You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God.” (Verse 82) The way this statement is phrased makes it addressed either to the Prophet or to all believers because it states something that can be recognised by everyone. Arabic style admits both possibilities.

无论哪种读法，其含义都是相同的。这段经文措辞值得注意之处在于：犹太人被置于多神教徒之前，被描述为对信士最具敌意，而且他们的敌意是公开的，任何留心的人都能轻易察觉。

In either case, it provides the same meaning. What is noteworthy about the phrasing of this statement is the fact that the Jews are mentioned ahead of the idolaters in being most hostile to the believers, and that their hostility is open and easily recognised by anyone who cares to pay attention.

在阿拉伯语的用法中，连词“和”仅表示并列结合，并不意味着所并列的事物之间有任何先后次序。这里先提及犹太人，而人们可能认为，他们因持有自己的天启经典，对信士的敌意会少于多神教徒，因此这一次序就显得格外有意义。从措辞来看，这句话引导人们注意到：他们的经典并没有改变犹太人，他们对信士的强烈敌意与不信道者毫无二致。这是至少可以说的内容；此外，这句话也可能意味着，在对信士的敌意上，犹太人居于首位，其怨恨甚至超过了多神教徒。

It is true that in Arabic usage, the conjunction “and” simply denotes a combination without adding any ordering of those which are combined. By mentioning the Jews first in this instance, when it would be thought they would be less than the idolaters in their hostility to the believers as they have revealed Scriptures of their own, makes the ordering particularly significant. Because of the way it is phrased, the statement directs attention to the fact that their Scriptures have not changed the Jews and that they are just the same as the unbelievers in their ardent hostility towards the believers. This is the least that can be said, although it is also possible that the statement means that in their hostility to believers, the Jews took the lead, their animosity greater than that of the idolaters.

“你必定会发现，在信道者中，最亲近的人是那些自称基督徒的人。这是因为他们中间有学者和修士，而且他们并不傲慢。”（第82节）这节经文以及随后的四节经文描述了一种特定的情况，并对此作出了判断。这种描述所指的是一群追随耶稣（愿主赐他平安）的人，他们自称基督徒。经文指出，这些人在对信道者的爱中，是所有人里最亲近的。

“And you will certainly find that the nearest of them in affection to the believers are those who say, `We are Christians.’ This is so because there are priests and monks among them and because they are not given to arrogance.” (Verse 82) This verse and the four verses that follow it describe a certain condition and make a judgement concerning it. The description applies to a group of the followers of Jesus (peace be upon him) who describe themselves as Christians, and it states that these are the nearest of all people in their affection to the believers.

尽管这些经文清楚表明，它们描述的是一个特定的情形，整段陈述都适用于这一情形，但仍有许多人对其理解有误。他们的误解导致了在确定穆斯林对待其他阵营的态度上出现严重偏差。因此，仔细研读这些经文，弄清它们所适用的那个特定情形，是十分重要的。

Although these verses leave us in no doubt that they describe a particular case to which the whole statement applies, many are those who are mistaken in their understanding of it. Their mistake causes a serious error in determining the Muslims’ attitude towards other camps. Hence, it is important to carefully study these verses and understand the particular case to which they apply.

那种情况适用于某一类基督徒。他们对信士的亲近之情最为深厚，“因为他们中间有教士和修士，而且他们不傲慢”。（第82节）在他们中间，有人十分明了真正的基督教信仰，并且一旦认识到真理，便愿意承认。

That particular case applied to a certain group of Christians. They were closest in their affection to the believers, “because there are priests and monks among them and because they are not given to arrogance”. (Verse 82) Among them were people who were fully aware of the true Christian faith, and were prepared to acknowledge the truth whenever they realised it.

《古兰经》澄清了一点：这一描述并不适用于所有自称为基督徒的人。经文进一步说明了这一特定群体的态度：“当他们听到降示给使者的经文时，你会看到他们因认识了真理而泪如泉涌。他们说：‘我们的主啊，我们已经信仰了，求你把我们列入见证者之中。我们既然盼望我们的主使我们与善人同列，我们怎么会不信仰真主和已降临我们的真理呢？’”（第5章第83-84节）

The Qur’ān clarifies the fact that this description does not apply to all those who claim to be Christians. It provides more details of the attitude of this particular group: “When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say: `Our Lord, we do believe; so enrol us among those who bear witness to the truth. How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?” (Verses 83-4)

这是对这一群体非常生动的描述。当他们聆听《古兰经》时，内心深受触动，泪水因认出所听到的真理而夺眶而出。起初，他们无法以任何方式更好地表达这种认同，只能任由双眼充满泪水。任何言辞都不足以描述他们的感受。这种表明内心深受震撼的反应，是人所共知的情感表现。

This is a very vivid description of this group. They are so deeply touched when they listen to the Qur’ān that tears spring to their eyes in recognition of the truth they hear. In the first instance, they cannot express this recognition in any way better than allowing their eyes to overflow with tears. No words are adequate to describe their feelings. Such a response, indicative of profound effect, is a well-known human reaction.

在描述了他们对启示给真主使者的真理所持的坦率而积极的态度，以及他们宣告接受伊斯兰教，并愿意为其事业献出财产和生命来为之作证，同时时刻祈求真主接纳他们作为见证人，并使他们进入善人之列之后，本章描述了他们的归宿："因为他们这样说，真主将以下临大河的乐园报答他们，他们将永居其中。这是行善者的报酬。"（第85节）

Having described their frank, positive attitude towards the truth revealed to God’s Messenger and their declaration of their acceptance of Islam and their willingness to bear witness to it by sacrificing their wealth and lives for its cause, praying all the time that God may accept them as witnesses and admit them among the righteous, the sūrah describes their destiny: “And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good.” (Verse 85)

真主知道他们所说的是真实的，也知道他们是认真的。他们决心遵循信仰之路，并为他们所接受的新宗教的真实性作证。他们知道，作这样的见证，并付出与之相应的个人和财物的牺牲，是真主赐予他所拣选的仆人的恩典。他们也明白，除了自己所选择的这条道路，他们别无其他可以遵循的道路，并希望他们的主将他们列入善人之中。真主既然知晓他们的这一切，便接受了他们的表白，并赐予他们天堂作为报酬，称他们为行善的人，并赐予他为这样的人所保留的报酬："因为他们的祈祷，真主将以流着河水的乐园作为他们的报酬，他们将永居其中。这是行善者的报酬。"（第85节）行善是信仰和顺服真主的最高境界。这群人已经赢得了真主对他们行善的亲自认可。

God knows that what they have said is true and that they mean it seriously. They are determined to follow the path of faith and to bear witness to the truthfulness of the new religion they have adopted. He knows that they consider that bearing such testimony with all that it requires of personal and financial sacrifice is a favour which God grants to those of His servants who He chooses. He also knows that they realise that they have no way to follow other than the one they have chosen, hoping that their Lord will include them among the righteous. As God knows all this about them, He accepts their statement and grants them Heaven as a reward, describing them as people who do good and granting them the reward He keeps in reserve for such people: “And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good.” (Verse 85) Doing good is the highest grade of faith and submission to God. This group of people have earned God’s own acknowledgement that they do good.

该sūrah对“与信士最亲近”的这一群人作了非常清楚的描述，着重指出他们并不傲慢，一旦认识到真理便予以回应。此外，他们诚实、认真，并愿意履行信仰的要求。但该sūrah在界定这一群体时并未止步于此，它继而将他们与其余那些说“我们是基督徒”的人区分开来。后一群人听闻真理，却加以否认，背离真理，也毫无兴趣为其真实性作证。事实上，他们还宣称真理是虚假的：“而不信道、否认我的迹象的人，他们是火狱的居民。”（第86节）

The sūrah has given us a very clear description of this group of people who are “nearest in affection to the believers”, giving prominence to the fact that they are far from arrogant and that they respond to the truth once they recognise it. Moreover, they are honest, serious and willing to fulfil the requirements of faith. But the sūrah does not stop at that in identifying this group. It goes on to distinguish them from the rest of those who say, “We are Christians”. This latter group listen to the truth, but they deny it, turn away from it and have no interest in bearing witness to its truthfulness. Indeed, they claim it to be false: “While those who disbelieve and deny Our revelations are destined for the blazing fire.” (Verse 86)

我们对这些经文含义所作的阐述——既与本章的整体脉络相符，也为这些传述所证实——与本章其他经文以及整部《古兰经》中关于犹太教徒和基督教徒总体上对伊斯兰信仰及其信徒态度的论述相互吻合。此外，它也与穆斯林社群十四个世纪以来的历史相吻合。

What we have stated in respect of the meaning of these verses, as suggested by the general sequence of the sūrah and confirmed by these reports, fits in well with other statements in this sūrah and in the Qur’ān as a whole concerning the attitudes of Jews and Christians in general towards the Islamic faith and its followers. Moreover, it fits in with the history of the Muslim community throughout the fourteen centuries of its history.

该章节在整体上保持着同样的基调、氛围和宗旨。

The sūrah maintains the same trend, atmosphere and objectives throughout.

此外,真主的启示彼此之间并无矛盾。

Moreover, God’s revelations do not contradict each other:

“假如这部经典不是出自真主，他们必定会发现其中有许多矛盾。”（4：82）在这同一章中，还有一些经文证实了我们正在讨论的这段经文的含义。其中可以引用的有：“信道的人们啊！你们不要以犹太教徒和基督教徒为盟友，他们彼此互为盟友。你们中谁以他们为盟友，谁就确实是他们中的一员。真主不引导不义的人。”（第51节）“你说：‘有经典的人们啊！你们除非遵守讨拉特、引支勒以及你们的主降示给你们的经典，否则你们就毫无根基。你们的主降示给你的经典，必定会使他们中的许多人更加顽固地傲慢和不信。但你不要为不信道的人们忧伤。’”（第68节）

“Had it issued from any but God, they would surely have found in it many an inner contradiction!” (4: 82) In this same sūrah various statements have been given which confirm the import of this text which is the subject of our discussion. Of these we may quote: “Believers, do not take the Jews and the Christians for your allies. They are allies of one another. Whoever of you allies himself with them is indeed one of them. God does not bestow His guidance on the wrongdoers.” (Verse 51) “Say: People of earlier revelations! You have no ground to stand upon unless you observe the Torah and the Gospel and that which has been revealed to you by your Lord. That which is revealed to you by your Lord is bound to make many of them even more stubborn in their arrogance and disbelief. But do not grieve for unbelieving folk.” (Verse 68)

同样，在第二章《黄牛》中，我们读到："犹太人和基督教徒永远不会喜悦你[穆罕默德]，除非你顺从他们的信仰。你说：'真道只是主的引导。'在你已经领受了知识之后，如果你顺从他们的私欲，你将得不到任何监护者或援助者，不能免于主的惩罚。"（2：120）

Similarly in Sūrah 2, The Cow, we read: “The Jews and the Christians will never be pleased with you [Muĥammad] unless you follow their faith. Say, ‘God’s guidance is the only true guidance.’ And if after all the knowledge you have received you yield to their desires, there shall be none to help you or protect you from God.” (2: 120)

历史的事实印证了真主对穆斯林群体的警告,提醒他们提防犹太人和基督徒的阴谋。历史记载,犹太人从伊斯兰教在麦地那的第一天起就公然反对它。自那时直到今天,他们的阴谋从未停止,他们依然是这些敌对行动的策划者,怀着恶毒的仇恨,并且总是诉诸背信弃义的诡计来破坏伊斯兰教。历史还记载,自雅穆克战役(Battle of al-Yarmūk)穆斯林军队与拜占庭帝国军队交战以来,好战的基督徒便对伊斯兰教抱持敌视的态度。这里必须指出,也有例外的情况,正如我们一直在讨论的那些经文所描述的,一些基督徒响应伊斯兰教的召唤并皈依了它。