这段十节经文讨论的是伊斯兰信仰及其生活和公正准则中最重要的问题。同一问题在前面的两章《阿里·伊姆兰的家庭》和《妇女》中也有讨论，但在本章中，讨论更加直接、更加强调。论题是政府、法律以及在争端事务中执行公正。这实际上是一个更为全面的问题的一部分，即信仰与真主的独一性。整个问题可以归结为这样一个问题的答案：判决与诉讼是否应当依照与真主所立的盟约、遵循祂的法律来进行？执行这一法律的责任，已由一切天启宗教的信徒所承担。

This ten-verse passage discusses the most important issue of the Islamic€ faith and its codes of living and justice. The same issue was discussed in the two preceding sūrahs, the House of `Imrān and Women, but in this sūrah it involves a more direct and emphatic discussion. The subject is that of government, law and the administration of justice in matters of dispute. This is, indeed, a part of a more comprehensive issue, namely, faith and God’s oneness. The whole matter can be summed up in the answer to this question: Are judgement and litigation to be conducted in accordance with covenants made with God, pursuant to His law? The task of implementing this law has been accepted by the followers of all Divine faiths.

此外,这是否是真主托付给祂的使者以及继承他们领导地位之人的一项责任?还是说,这一切都将受制于不断变化的观点和利益,而不建立在坚实而恒定的基础之上?换言之,在人类于地上的生活中,神性、主宰权和权威是否只属于真主,还是哪怕只是部分地属于祂的某一个受造物,而该受造物行使着制定未经真主认可之律法的权力?

Moreover, is it a duty God has assigned to His messengers and those who succeed them in positions of authority? Or, will all that be subject to changing views and interests that are not based on a firm and constant foundation? In other words, do Godhead, lordship and authority in human life on earth belong to God, or do they belong, even partially, to any one of His creatures exercising the power to enact laws that are not endorsed by God?

真主(愿祂超绝完美)宣告,唯有祂是独一的神,祂没有同伴。祂为众仆人、即全人类所制定的律法,是他们已向祂立约必须遵行的,也必须是今世所施行的律法。一切争端,都必须依据这些律法,由先知和统治者来裁决。

God (limitless is He in His glory) says that He alone is the Godhead and He has no partners. His laws, enacted for His servants, mankind, and which they have pledged to Him to implement, must be the ones to enforce in this world. All disputes must be adjudicated by prophets and rulers on the basis of these laws.

真主(至尊至圣)说,在这一原则上,不能接受任何争辩或让步,也不能容忍任何哪怕是极微小的偏离。凡与真主所规定的相抵触的事物,即便在某一世代或某一群体中被认可,也不能被接受。

God (glorified be He) says that no argument or concession can be admitted with regard to this principle nor can any deviation, however small, be condoned. Nor can anything approved in a particular generation or by a particular community be accepted if it is in conflict with what God has decreed.

真主（愿祂的荣耀至高无上）说，这整个问题关乎信仰或不信，伊斯兰或非伊斯兰，天道律法或人的偏见。在这两套价值之间，不可能达成任何妥协或调和。以真主所启示的律法为判决依据，全面施行其中的各项规定，不以其他任何事物取代之的人，是信士。反之，不以真主所启示的律法作为判决依据的人，便是不信者、不义者和逾越者。统治者若将真主的律法全面施行，他们便仍处于信仰的范围之内；若施行其他律法，则上述三种描述——不信、不义和逾越——都适用于他们。如果民众接受由统治者和法官所执行的真主的统治与判决，他们便是信士；否则，便不是。二者之间没有中间道路，任何借口或所谓服务于正当利益的说法，都不被接受。万民的主真主知道什么才符合人们的利益，祂正是为此而颁布了祂的律法。没有任何法律或政治制度优于祂的律法。真主的仆人不得拒绝真主的律法，也不得自称比真主更了解什么符合人们的利益。如果他以言语或行为作出这样的主张，那么他就是在宣告自己是不信者。

神圣立法背后的智慧与目的，在每一代人中未必能完全呈现给人类。而且，要充分论述我们自己所见到的这些智慧，也是非常困难的。因此，我们在此只作简要的提示。

The wisdom and purpose behind Divine legislation may not appear in full to mankind in any particular generation. Furthermore, it is very difficult to give a full discussion of what we ourselves see of this wisdom. Therefore, we will only give brief hints.

神的律法构成一套完整的生活方式,它规范并引导人类生活的各个方面,无论人处于何种阶段、何种境况。这种生活方式依托于对人及其需要、对人所处的宇宙、以及支配宇宙与人类存在的规律的无误而真实的认识。因此,它不忽略任何对人类生活有重要意义的事务。它不允许,也不会引发人类不同活动之间、或这些活动与自然规律之间的任何破坏性冲突;恰恰相反,它确立了适当的平衡与精妙的和谐。这些都不可能出自任何人为制定的体系,因为人的知识局限于某一特定时期人类所能掌握的范围之内。人所设计的任何体系,都必然反映人的无知,并导致人类活动各方面之间的某些冲突,而这不可避免地将引发剧烈的动荡。

God’s law represents a complete way of life, which regulates and directs all aspects of human life in whatever stage and shape it finds them. This way of life relies on an infallible and true knowledge of man and his needs, and of the universe in which man lives and the laws that control the universe and human existence. As such, it does not ignore any matter of importance to human life. It does not allow or give rise to any destructive conflict between the different types of human activity or between such activity and natural laws. The reverse is true: it establishes proper balance and fine harmony. These can never result from any man-made system, since man’s knowledge is confined to what is within human knowledge at a particular time. Any system which man devises must reflect human ignorance and lead to some conflict between different aspects of human activity. This will inevitably lead to violent shake-ups.

伊斯兰制度以实现绝对的公正为目标。首先,唯有真主知晓如何以及通过何种途径才能建立绝对的公正。其次,真主是万有的主宰,能够在一切人之间建立公正。祂所制定的制度和颁布的律法,没有偏见、失衡、极端或无知。任何由人所设计的制度或法律都不能如此而论,因为人受自身偏见、任性与私欲的影响,其视野又受到不完备知识的局限。这适用于一切人类法律,无论它们是由个人、一个阶层、一个国家还是一个时代所制定。人在任何情况下都无法摆脱自身的偏见与私欲,也无法拥有完备的知识,或全面、深刻而完美的洞察力,即便是在需要立法的某一个具体事例中也不例外。

The Islamic system sets absolute justice as its goal. For one thing, it is God alone who knows how and by what means absolute justice can be established. For another, God is the Lord of all and He can establish justice between all. The system He lays down and the law He promulgates are free of prejudice, imbalance, extremism or ignorance. This cannot be said of any system or law which man devises, since man is influenced by his own prejudices, caprice and desire, and his vision is hampered by his imperfect knowledge. This applies to all human laws, whether they are enacted by an individual, a class, a nation or a generation. In no situation can man be free of his prejudices and desires and in none can he have perfect knowledge or a comprehensive, profound and perfect insight, not even in a single case for which a law is required.

此外,伊斯兰制度与支配宇宙的律法完全和谐一致,因为它是由宇宙与人类的创造者所制定的。

Moreover, the Islamic system is in perfect harmony with the laws which govern the universe, because it is devised by the Creator of both the universe and man.

信使啊，那些急速投入不信之中的人，不要使你忧伤。他们中有人用口说“我们信了”，而他们的心并不信。在犹太人中，有人热切地倾听谎言，热切地倾听那些未曾到你这里来的其他人。他们曲解话语的本义，说：“如果给你们这样那样的律例，你们就接受；如果不给你们，你们就要提防。”若神要让谁受考验，你就无法为他在神面前做任何事来保护他。这些人，神不愿洁净他们的心。他们在今世将蒙受羞辱，在后世将遭受可怕的刑罚。他们热切地倾听谎言，贪婪地吞食非法之物。因此，如果他们来到你这里请求裁决，你可以在他们之间裁决，也可以拒绝干预。如果你拒绝，他们不能以任何方式伤害你。但如果你要裁决，那就在他们之间公正地裁决。神喜爱秉公行事的人。可是，他们既有包含神的律法的《讨拉特》，又怎么会来请你裁决呢？然而他们还是转身离去。这些人确实不是真正的信士。（第41-43节）

Messenger, be not grieved by those who plunge headlong into unbelief such as those who say with their mouths, “We believe”, while their hearts do not believe. Among the Jews are some who eagerly listen to falsehood, eagerly listen to other people who have not come to you. They tamper with words out of their context, and say, “If such-and- such [a precept] is given you, accept it; but if you are not given it, then be on your guard.” If God wants to put anyone to test, you shall not be able to avail him anything against God. Such are the ones whose hearts God is not willing to purify. They will have disgrace in this world, and awesome suffering in the life to come. They eagerly listen to falsehood and greedily devour what is unlawful. Hence, if they come to you (for judgement), you may either judge between them or decline to interfere. If you decline, they cannot harm you in any way. But if you do judge, then judge between them with fairness. God loves those who deal justly. But how is it that they ask you for judgement when they have the Torah which contains God’s judgement, and they still turn away? For certain, they are not true believers. (Verses 41-43)

显然可以清楚地看出,这些经文是在先知定居麦地那之后的最初几年降示的,当时犹太人是麦地那社群的一部分。这意味着它们降示于联军部落进攻麦地那之前,也早于对犹太部落古赖载(Qurayżah)所施的严厉惩罚,甚至更早。很可能是在犹太部落奈迪尔(al-Nađīr)和盖努卡尔(Qaynuqā`)仍居于麦地那时降示的。奈迪尔部落在伊斯兰历第三年乌侯德战役之后被迁离麦地那,而盖努卡尔部落则更早被迁离。在那个早期阶段,犹太人策划了许多诡计和阴谋,伪信者也从他们那里获得了大量支持。两派都一头栽入了不信,尽管伪信者可能口头上声称自己是信士。他们的行为令先知ﷺ忧伤,也给他带来了许多苦恼。

It is apparently clear that these verses were revealed in the early years after the Prophet’s settlement in Madinah where the Jews were part of its community. This means that they were revealed sometime before the attack on Madinah by the confederate tribes, and before severe punishment was inflicted on the Jewish tribe of Qurayżah, or even much earlier. Most probably they were revealed when the two Jewish tribes of al-Nađīr and Qaynuqā` were still in Madinah. The first of these two tribes were evacuated from Madinah after the Battle of Uĥud in the third year of the Islamic calendar and the Qaynuqā were evacuated even before that. In that early period, the Jews concocted many of their tricks and manoeuvres, and the hypocrites received much support from them. Both groups plunged headlong into disbelief, even though the hypocrites might have claimed by word of mouth that they were believers. Their actions grieved the Prophet and caused him much distress.

真主(至圣至尊)安慰祂的使者(愿主福安之),并宽慰他。祂向穆斯林群体揭示那些陷入深重不信之人的真相,包括部分犹太人和伪信士。在他们前来请求裁决之前,祂先向先知讲明他们所策划的阴谋,然后指示祂的使者在面对他们时应当采取的行动方针:"使者啊,那些在不信道上急速奔驰的人,不要让他们使你忧伤。他们中有人口里说'我们信了',其心却未曾信;犹太人中也有人热衷于听取谎言,热衷于听取那些未曾来见你的其他人的话。他们歪曲言辞的原义,说:'如果给你们这样的律例,你们就接受;如果不给你们,你们就要提防。'"(第41节)

这一点，即先知在那些前来请他裁决的犹太人之事上被赋予了选择，进一步支持了我们的观点：这发生在先知定居麦地那后的早期。之后，依照伊斯兰教法裁决成为强制性的，因为伊斯兰之地不执行除真主法律以外的任何法律。生活在那里的所有人都必须将他们的纠纷提交至此法律。

The fact that the Prophet was given this choice with regard to those Jews who came to him for judgement further supports our view that this was in the early period after the Prophet’s settlement in Madinah. Later on, judgement according to Islamic law was compulsory, because the land of Islam does not enforce any law other than that of God. All people living there must refer their disputes to this law.

这并不与伊斯兰教的一项规定相抵触，该规定适用于在伊斯兰之地与穆斯林社群共同生活的有经人。此原则只采纳那些得到他们信仰认可的律法，或与适用于他们的一般社会秩序相关的律法。对他们而言，允许的是他们的宗教所允许的事物，例如饲养和食用猪肉、拥有和饮用酒类，但不得将这些物品卖给穆斯林。然而，他们被禁止进行一切高利贷交易，因为这些在他们的宗教中同样是被禁止的。通奸和盗窃的刑罚对他们适用，因为这些在他们的经典中有所规定。对反抗合法政权的叛乱行为以及在地上散布败坏的行为所规定的刑罚，同样可以对他们执行。

This, however, does not contradict the Islamic rule which applies to people of earlier revelations living side by side with the Muslim community in the land of Islam. This principle makes only such laws as are endorsed by their faith or that relate to the general social order applicable to them. Permissible to them is what their religions permit them, such as owning and eating pork, the possession and drinking of intoxicants, but without their selling these Muslims. But they are forbidden all usurious transactions because these are also forbidden in their religions. The punishments prescribed for adultery and theft are applicable to them, because they are stated in their Scriptures. Also enforceable are the punishments prescribed for rebellion against the legitimate authority, and for spreading corruption in the land.

这样的执行对于保障伊斯兰之地及其所有居民的安全与稳定是必要的，无论穆斯林还是非穆斯林皆然。此类刑罚不得因居住在伊斯兰之地的任何人而予以免除。

Such enforcement is necessary to guarantee the safety and security of the land of Islam and all its inhabitants, Muslims and non-Muslims alike. Such punishments cannot be waived in respect of anyone of those living in the land of Islam.

在先知可以选择是否在他们之间裁决或置之不理的那段时期，他们常把一些纠纷带到安拉的使者（愿主福安之）那里。阿卜杜拉·伊本·欧麦尔传述了一个例子：“一些犹太人来到安拉的使者（愿主福安之）那里，告诉他一名犹太男子与一名犹太女子通奸了。先知问他们：”

During that period in which the Prophet had the choice whether to judge between them or to ignore them, they used to come with some of their disputes to God’s Messenger (peace be upon him). An example of this is reported by `Abdullāh ibn `Umar: “Some Jews came to God’s Messenger (peace be upon him) and told him that a Jewish man and a Jewish woman committed adultery. The Prophet asked them:

"Torah 对通奸者的石刑怎么说？"他们说："我们公开他们的罪行，并以鞭刑惩罚他们。"阿卜杜拉·伊本·赛拉姆（一位皈依伊斯兰教的犹太拉比）说："这是谎话。讨拉特规定的是石刑。"他们拿来讨拉特并将其打开。其中一人用手盖住提到石刑的经文，阅读其前后的经文。阿卜杜拉·伊本·赛拉姆叫他把手拿开。他拿开手后，有关石刑处死的那节经文赫然在目。他们说："他（指阿卜杜拉·伊本·赛拉姆）说的是实话。"

这就是真主对那些拒绝依照真主的律法接受裁决的普通人所作的判决。这些人被称为不信道者。

Such is God’s verdict in relation to ordinary people who refuse to accept judgement in accordance with God’s law. These have been described as unbelievers.

从这节经文开始,本章谈到了不依据真主启示而判决的统治者。我们很快就会明白,这样的判决也为真主所启示的一切宗教所认可。第一处提及的是《讨拉特》:"我确已降下《讨拉特》,其中有引导和光明。归顺真主的众先知,依它为犹太人判决;学者和经师也是如此。"

Beginning with this verse, the sūrah speaks of rulers who do not judge in accordance with God’s revelations. As we are soon to realise such judgements are endorsed by all religions revealed by God. The first reference is to the Torah: “Indeed, it is We who revealed the Torah, containing guidance and light. By it did the prophets, who had surrendered themselves to God, judge among the Jews, and so did the divines and the rabbis:

[他们依照] 托付给他们保管的神的经典作出裁决，而他们自己也是这经典的见证人。所以，你们不要惧怕世人，而要敬畏我；不要为了微小的代价而出卖我的启示。凡不依照神所降示的内容作出裁决的人，都是不信道者。我们在其中为他们规定：以命偿命，以眼还眼，以鼻还鼻，以耳还耳，以牙还牙，一切伤害都以同等的报复相还。但谁出于宽恕而放弃报复，这便可以为他赎去部分罪过。凡不依照神所降示的内容作出裁决的人，都是不义者。（第44-45节）

[they gave judgement] in accordance with what had been entrusted to their care of God’s Book and to which they themselves were witnesses. So, have no fear of men but fear Me; and do not barter away My revelations for a paltry price. Those who do not judge in accordance with what God has revealed are indeed unbelievers. We decreed for them in it: a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and a similar retribution for wounds. But for him who forgoes it out of charity, it will atone for some of his sins. Those who do not judge in accordance with what God has revealed are indeed wrongdoers.” (Verses 44- 45)

每一种由真主启示的宗教，都意在成为一种生活方式。它被如此设计，旨在引领人类的生活，并对其进行组织、指导和保护。没有哪一种宗教是由真主启示来仅仅作为一套个人的道德价值观，或一套在寺庙或清真寺中进行的仪式。这两者对人类生活都是必要的，对于净化人的良知也至关重要，但它们本身不足以重新组织、指导和保护人类的生活。宗教必须为一种完整的生活方式和一套得以实施和执行的法律提供基础。任何对其的违背都必须加以追究，并在必要时予以惩罚。

Every religion revealed by God has been meant as a way of life. It has been so devised as to assume the leadership of human life and to organise, direct and protect it. No religion has been revealed by God only to be a set of personal, moral values or a set of rituals that are offered in a temple or a mosque. Necessary as both are for human life, and vital as they are in refining human conscience, they are not sufficient on their own to reorganise, direct and protect human life. They must provide the basis for a complete way of life and a code of law which are implemented and enforced. Any offence against them must be accounted for and punished, if necessary.

人类的生活若要得到妥善的组织，就必须从单一的源头获得其信仰、仪式、生活方式和法律规范，而这一源头能够对良知与行为同时施加权威。它必须能够依照其法律在今世施行奖惩，并依照其自身的计算体系在后世给予报应。

真主也知道，那些负责守护和执行真主律法的人，有些可能会觉得世俗的诱惑太强，难以抗拒。当他们意识到有权势或有钱财的人，以及追求各种享乐的人，反对真主的立法时，他们可能会去奉承这些人，以便从今世的财富和享乐中谋取一些好处。各个时代的职业宗教人士都屈从于这样的诱惑，犹太教的一些拉比也是如此。真主对所有这样的人说：“不要以我的启示换取微不足道的代价。”（第44节）这就是他们因保持沉默、歪曲真主的启示或颁发存疑的裁决而可能得到的回报。事实上，任何所开出的代价都是微不足道的，即便它包括今世的一切。若只是一个职位、一份薪水、一个头衔和一点卑微的利益，而信仰因此被出卖、火狱因此被购得，又怎能把它说成别的呢？

God also knows that some of those who are charged with the safekeeping and implementation of God’s law may find worldly temptations too strong to resist. As they realise that people with power or money and those who seek all types of pleasure oppose God’s legislation, they may flatter them in order to gain something of the riches and pleasures of this world. Professional clerics in all generations have yielded to such temptation, as did some Jewish rabbis. God addresses all those, saying to them: “Do not barter away My revelations for a paltry price.” (Verse 44) That is the price they may get in return for their silence or for their distortion of God’s revelations or for issuing doubtful rulings. Indeed, every price offered is paltry, even if it includes all that is in this world. How could it be described otherwise when it is no more than a position, a salary, a title and a petty interest for which faith is bartered away and Hell is purchased?

没有什么比一个身居信任之位的人的背信更邪恶，也没有什么比见证人歪曲事实更卑鄙。那些被冠以"宗教人士"之名的人确实犯下了这样的背信和歪曲之罪。当他们被号召为实施上帝的启示而努力时，他们却无所作为；为了讨好当权者，他们断章取义，以牺牲上帝的启示为代价。

Nothing is more wicked than treachery by a person who is in a position of trust and nothing is more vile than the distortion of facts by a witness. Those who are given the title “religious men” do commit such treachery and distortion. They remain idle when they are called upon to work for the implementation of God’s revelation and they lift words out of their context in order to please those in power at the expense of God’s revelation.

在一段最为明确、最为肯定的表述中，真主告诉我们：“凡不依真主所降示的启示而判决的人，他们确是不信道者。”（第44节）这一表述的普遍性，使其绝对不受时间或地点的限制。该裁定是确定无疑的，适用于每一个不依真主的启示而判决的人，无论他生活在何地、处于哪个时代。

In a most decisive and definitive statement, God tells us: “Those who do not judge in accordance with what God has revealed are indeed unbelievers.” (Verse 44) The generality of this statement makes it absolutely unrestricted to time or place. The ruling is definitive and applicable to everyone who does not judge according to God’s revelations, regardless of where and in which period he lives.

这样做的理由，就是我们此前已经解释过的那一点。一个人的判断若与真主的启示相悖，便是否认神性唯独属于真主。神性的一项基本特质，正是立法的权柄，以及主权。凡在裁断中遵循真主启示之外的东西的人，不仅否定了神性的某一方面，还为自己僭取了神性的某些特质。

The reason is the one we have already explained. A person whose judgement is at variance with God’s revelations denies that Godhead belongs to God alone. A basic quality of Godhead is the authority to legislate as also His sovereignty. Whoever observes something other than God’s revelations in his judgement not only rejects a particular aspect of Godhead but also claims for himself certain qualities of Godhead.

这种鼓励人行善、饶恕他人的劝导，希望借此得到真主饶恕自己的罪过，可能会打动许多人。对于那些觉得血金或报复难以弥补过去损失的人来说，这一点尤其有吸引力。死者的近亲可能会思考：处决凶手能给自己带来什么好处？接受血金又会对自己有什么意义？然而，这两者都无法让被杀之人重新回来。诚然，这些刑罚是为了伸张正义、保障社会安全而可以施行的最高限度。但仍有一些情感，只有转而向真主寻求补偿，才能得到抚慰。

Such encouragement to show benevolence to forgive in the hope of being forgiven one’s own sins by God may appeal to many a person to whom blood money or retaliation may be poor compensation for past losses. A next of kin may reflect on what benefit he may draw from having the killer executed, or what blood money would be for him. Neither will bring back the person who has been slain. It is true, however, that these punishments are the maximum that can be enforced in order to establish justice and to safeguard the community. But there remain certain feelings which cannot heal unless they look to God for compensation.

伊玛目艾哈迈德记载：“古莱氏的一个人打断了一名安索尔人的牙齿。这位安索尔人向穆阿维叶（伊斯兰国的最高统治者）申诉。穆阿维叶说他会让对方满意，（即提出经济赔偿）。这位安索尔人坚持要求同态复仇。穆阿维叶说：‘你可以实行你的同态复仇。’在场的先知的同伴之一阿布·达尔达说：‘我听见安拉的使者ﷺ说：任何穆斯林遭受身体伤害，出于慈善而放弃同态复仇，安拉就会提升他的品级，或者赦免他的一些罪过。’那位安索尔人说：‘我原谅他。’”这是一个典型的、希望从真主那里获得回报而宽恕他人的例子。经济赔偿对这位受伤者并没有类似的吸引力。这让我们认识到真主的法律是多么有效，因为它建立在对人性的完善认知之上，包括什么能激励和满足人，以及那种能给人带来平安与安全感的立法。

Imām Ahmad relates that “a man from the Quraysh broke the tooth of a man from the Anşār. The latter complained to Mu`āwiyah, (the overall ruler of the Islamic state). Mu`āwiyah said that he would satisfy him, (i.e. he was offering financial compensation). The Anşārī man insisted on retaliation. Mu`āwiyah said: ‘You may have your retaliation. Abū al-Dardā’, one of the Prophet’s Companions who was present said, `I heard God’s Messenger [peace be upon him] say: Any Muslim who suffers a physical injury and forgoes retaliation out of charity will be raised by God to a higher rank or will have some of his sins atoned.’ The Anşārī man said, `I forgive him.’” This is a typical case of readiness to forgive in the hope of receiving reward from God. Financial compensation had no similar appeal to the injured man. This gives us an idea of how effective God’s law is, since it is based on a perfect knowledge of human nature, what motivates and satisfies people, as well as the type of legislation that gives people a feeling of peace and security.

在阐述了《妥拉》中这一部分律法——它已被纳入古兰经的律法之中——之后，本章给出了一条普遍原则："凡不按照真主所降示的（律法）来判决的，他们确是不义者。"（第45节）这同样是一条以最普遍的方式表述的普遍原则。对于那些拒绝依照真主的启示来判决之人，经文所用的描述是他们为不义者。然而，这并不意味着这与前面的情况不同，前面那段经文中同样的人被描述为不信道者。这只是对任何不依照真主启示来判决之人的另一种描述。他首先是一个不信道者，因为他不承认真主的盟约，也不承认只有真主拥有立法的权柄。由于这样的人为自己索取了这种权柄，他实际上是在索取神性的属性。这种主张使他成为不信道者。

Having explained this part of the law of the Torah, which has been incorporated into Qur’ānic law, the sūrah gives a general rule: “those who do not judge in accordance with what God has revealed are indeed wrongdoers.” (Verse 45) This is again a general rule worded in a most general mode. The description used here for those who refuse to judge in line with God’s revelations is that they are wrongdoers. This, however, does not mean that this is a different case from the preceding one in which the same people are described as unbelievers. It is only an additional description of anyone who does not judge on the basis of God’s revelations. He is first a disbeliever, since he does not acknowledge God’s covenant and that He is the only one who has the authority to legislate. Since such a person claims such an authority for himself, he actually claims a property of Godhead. Such a claim makes him an unbeliever.

讲述了早先的神圣启示与律法之后,本章接着讲述最后的启示。这启示体现了伊斯兰教的最终、完整形态。它是为全人类而降示的宗教,所颁布的律法取代了此前一切律法,并在一切事务与争端中成为最终的裁决依据。它勾画出一种生活方式,规范人类活动的各个方面,并为信仰观念、社会制度以及个人与社会行为准则的形成提供基础。这些并非作为学术练习而给出的,而必须全面落实。其中任何内容都不可以被别的东西取代。人们要么接受这一切而成为真正的穆斯林,要么拒绝它而追随无知与私欲。任何人都不能以"在宗教事务上保持灵活、以此团结众人"为理由,来为偏离之举辩解。若真主愿意,祂本可以使全人类成为一个统一的共同体。祂要我们履行的纽带,就是落实祂的律法,并让人们自己决定如何安排自己的生活。

Having spoken about earlier Divine messages and laws, the surah now speaks of the final message which embodies Islam in its final a complete form. It is the religion revealed for all mankind, giving a law which supersedes all preceding laws and forms the final arbiter in all affairs and disputes. It outlines a way of life which regulates all aspects of all human activities and gives a basis for the formulation of a concept of faith, a social system and a code for personal and social behaviour. None of this is given as an academic exercise. It must be implemented in full. Nothing of it may be substituted by something else. People either accept this and be true Muslims, or refuse it and follow ignorance and vain desires. No one may justify any deviation by claiming that he is uniting people by being flexible in matters of religion. Had God so willed, He would have made all mankind a single community. What tie He wants of us is to implement His law and let people decide on how they want to conduct their lives.

{而我已将这部经典降示你，它以真理为据，印证在它之前已降示的经典，并监护它们。你应当依照真主所降示的，在他们之间作出裁决，不要舍弃降临你的真理而顺从他们的私欲。我为你们每个民族都设立了律法与进路。真主若意欲，必使你们成为一个民族，但他要借他所赐予你们的，考验你们。所以你们应当争先行善。你们都要归于真主，他将把你们所争论的事告诉你们。}

And to you We have revealed the Book, setting forth the truth, confirming the Scriptures which had already been revealed before it and superseding them. Judge, then, between them in accordance with what God has revealed and do not follow their vain desires, forsaking thereby the truth that has come to you. To every one of you We have given a code of law and a way of life. Had God so willed, He could have made you all one community; but (it is His wish) to test you by means of that which He has bestowed on you. Vie, then, with one another in doing good works. To God you shall all return. He will then make you understand all that over which you now differ.

因此,你应当依照真主所降示的经典在他们之间作出裁决,不要顺从他们的私欲,也要防备他们,免得他们诱使你偏离真主降示给你的任何部分。如果他们背弃,那么你应当知道,真主是要因他们的某些罪过而惩罚他们的。的确,世人中有很多是悖逆者。 (他们想要的是蒙昧时代的律法吗?)对于坚信的民众来说,谁的立法能比真主更好呢?(第48-50节)

Hence, judge between them in accordance with what God has revealed, and do not follow their vain desires and beware of them lest they tempt you away from any part of what God has revealed to you. If they turn away, then know that it is God’s will to afflict them for some of their sins. Indeed, a great many people are transgressors.) Do they desire to be ruled by the law of pagan ignorance? But for those who are firm in their faith, who can be a better law-giver than God? (Verses 48-50)

把迎合他人来团结民众，置于真主律法之上，这是一种错误的观念。而且这种尝试注定失败。其代价太过高昂，因为对真主律法的任何修改，都将导致大地上的败坏、不公，以及一部分人对另一部分人的屈从。这确实是一种巨大的罪恶。若为了团结民众这一崇高目标，都不允许对真主律法做任何妥协，那么为了更为琐碎的事情，又怎能为妥协辩护呢？那些自称穆斯林的人中，有人竟主张不应实施真主的律法，以免失去旅游业的收入！荒谬至极，已无止境！因此，你应当依照真主所降示的，在他们之间作出裁决，不要顺从他们的私欲，并要提防他们，免得他们诱使你偏离真主所降示你的任何部分。如果他们背离，那么你应当知道，真主欲因他们的某些罪过而降灾于他们。大多数人确实是悖逆者。

It is a false notion to try to unite people at the expense of God’s law. Moreover, the attempt is bound to fail. The price asked is too high, since any modification of God’s law will lead to corruption on earth, injustice and the subservience of some people to others. This is, indeed, a great evil. If no compromise of God’s law is admissible for pursuing the noble purpose of uniting people, how can it be justified for something which is more petty. Some of those who claim to be Muslims argue that God’s law should not be implemented so that we do not lose the tourist trade! Absurdity knows no limit! Hence, judge between them in accordance with what God has revealed, and do not follow their vain desires and beware of them lest they tempt you away from any part of what God has revealed to you. If they turn away, then know that it is God’s will to afflict them for some of their sins. Indeed, a great many people are transgressors.

（第49节）难道他们想要的是蒙昧时代的律例吗？但对于那些坚信信仰的人来说，谁的立法能比真主更好呢？（第50节）

(Verse 49) Do they desire to be ruled by the law of pagan ignorance? But for those who are firm in their faith, who can be a better law giver than God? (Verse 50)

再次强调，这一原则的表述更加清晰。第一处经文以如下语句训诫先知："你应当依真主所降示的（经典）在他们中间判决，不要顺从他们的私欲，而背弃已降临你的真理。"（第48节）这段经文可以被理解为：完全抛弃真主的法律，转而顺从私欲，并将其置于真主的法律之上。 第二处则告诫先知，不得在所启示给他的任何部分上作出妥协："你应当依真主所降示的（经典）在他们中间判决，不要顺从他们的私欲，并当提防他们，以免他们诱惑你偏离真主所降示你的一部分（经典）。"（第49节）此处的警告更为具体、更加严格，力度也更强。它同时也点明了问题的实质：这是一种必须抵制的诱惑。选择只有两种：或者全面执行真主的法律，或者顺从私欲。

Again, this principle is stated with greater clarity. In the first statement, the Prophet is instructed in these words: “Judge, then, between them in accordance with what God has revealed, and do not follow their vain desires, forsaking thereby the truth that has come to you.” (Verse 48) This statement may be construed as meaning abandoning God’s law in total and following their vain desires in preference to it. In the second part, the Prophet is warned against compromising even a portion of what has been revealed to him: “Judge between them in accordance with what God has revealed, and do not follow their vain desires and beware of them lest they tempt you away from any part of what God has revealed to you.” (Verse 49) The warning here is more precise, stricter and stronger. It also states the matter in its true nature. It is a temptation which must be resisted. The choice is either to implement God’s law in full, or to follow vain desires.

那时，他们可以选择是否将争端交由神的律法裁决，这一选择后来在伊斯兰之地被废除。神的律法必须得到执行，除非在那些其他宗教信徒有特别规定的领域，这些领域他们可以按自己的规定执行。既然如此，先知被告知不必为他们担忧，无论他们是否不喜欢他对神的律法每一细节的坚守，或是背离伊斯兰。经文说："如果他们背弃，那么你应当知道，神要因他们的某些罪过而降灾于他们。人群中确有很多是悖逆者。"（第49节）如果他们背弃，不要为他们担忧。不要让他们的态度削弱你全面执行神的律法的决心。他们背弃之后将自食其果，因为神会因他们的罪过而降灾于他们。无论是先知ﷺ、穆斯林群体，还是神的律法，都不会因他们的背弃而受到任何损害。此外，人性使然，许多人会悖逆。先知被告知，对于这种局面他无权过问，这也不是神的律法的过错。是他们不肯遵行正道。