本章节开篇阐明了真主关于穆斯林在为主道而战的征战中所获战利品的裁决。在穆斯林新建立的国家与阿拉伯多神教徒之间爆发的第一场重大战役——白德尔战役中，参战者曾就战利品的分配发生争执。真主在此降下裁决，并提醒他们应当敬畏和服从祂，也应当服从祂的使者ﷺ。祂提醒他们自己的信仰，并告诉他们需要践行信仰的价值准则。

This opening passage of the sūrah provides God’s ruling over the booty that Muslims may gain in their campaigns to serve God’s cause. Those who fought in the first major battle that took place at Badr between the newly-established Muslim state and the pagan Arabs disputed among themselves over its distribution. God gives here His ruling and reminds them of their need to fear and obey Him, and also obey His Messenger. He reminds them of their faith and that they need to live up to its values.

真主还提醒他们，他们原本希望获得一支商队，但真主为他们安排了更好的东西：力量与胜利。真主又将促使这场战斗朝着对穆斯林有利的方向发展的各种因素呈现在他们眼前，当时他们所面对的敌人在人数和装备上都远远胜过他们。他们得到了天使的支援。降下的雨水让他们有水可饮，也使地面变得坚实，使他们不致因沙地的战场而行动受阻。睡意降临到他们身上，给他们带来平静与安定。敌人则陷入恐惧之中，最终遭受了严厉的惩罚。

God also reminds them that they had hoped to gain a trade caravan, but God wanted something much better for them: strength and victory. He further puts before their eyes the factors that made the battle go in their favour when they were facing an enemy who was far superior to them in numerical strength and equipment. They were given support by angels. Rain gave them water to drink, and made the terrain firmer so that they were not impeded by a sandy battleground. Slumber overwhelmed them to give them calmness and reassurance. Their enemies were overwhelmed with fear, and ended up suffering stern punishment.

信士们被命令在每一场战斗中坚持不懈，无论他们的敌人起初看上去多么强大、坚不可摧。真主策划、行动并且致人死亡。他们只是真主用来成就其旨意的手段。祂可以对他们做任何祂所愿意的事。

The believers are commanded to remain steadfast in every battle, no matter how strong and unassailable their enemies may initially appear to be. It is God who plans, acts and kills. They are merely a means with which He accomplishes His will. He may do with them what He pleases.

该章随后讽刺那些在战斗之前急于促成真主旨意的不信道者。他们祈求真主使更加迷失、更加背离亲属关系的一方遭受败北。真主告诉他们，他们的祈求已被应允。该章也警告信士们，不要效仿那些听闻真主的启示却既不倾听也不回应的伪信者。

The sūrah then ridicules the unbelievers who, before the battle, were keen to precipitate God’s will, appealing to God to bring about the defeat of the party which was far more astray and ready to sever relations of kinship. He tells them that their appeal is granted. It also warns the believers against behaving like the hypocrites who hear God’s message but do not listen or respond to it.

本段以呼吁信士结束：当真主和祂的使者召唤他们走上赋予生命的道路时，他们应当回应，尽管乍看之下，这条道路似乎意味着死亡，以及在战斗中被杀。经文提醒他们，他们曾经人数稀少、受人压迫、生活在恐惧之中，但真主庇护了他们，给予他们援助和胜利。经文应许，如果他们持续敬畏真主，真主将赐予他们明确的分辨标准。此外，真主还将赦免他们的罪过，并赐予他们广大的恩惠，使一切战利品显得微不足道。

The passage concludes with appeals to the believers to respond to God and His Messenger when he calls on them to follow the path that gives them life, although it may appear at first sight to involve death and being killed in battle. It reminds them of the days when they were few in number, oppressed, living in fear, but God gave them shelter and granted them support and victory. It promises them that God will give them a clear criterion if they continue to fear Him. That will be in addition to forgiveness of their sins and abounding grace that makes all spoils of war appear petty and trivial.

他们会问你关于战利品的事。你说：“战利品归主和使者所有。所以，你们当敬畏主，并修复你们之间的关系。如果你们是真正的信士，就当服从主和祂的使者。”真正的信士，只是那些每当提到主时心中便充满敬畏、每当主的启示被诵读给他们听时信仰便增强的人。他们只信靠自己的主。他们按时谨守拜功，并将我所赐予他们的一部分施舍给他人。这些人才是真正的信士。他们将在主那里获得崇高的品级，以及赦免和丰厚的给养。（第1-4节）

They ask you about the spoils of war. Say: “The spoils of war belong to God and the Messenger. So, have fear of God and set right your internal relations. Obey God and His Messenger, if you are true believers.” True believers are only those whose hearts are filled with awe whenever God is mentioned, and whose faith is strengthened whenever His revelations are recited to them. In their Lord do they place their trust.They attend regularly to their prayers and spend on others some of what We have provided them with. It is those who are truly believers. They shall be given high ranks with their Lord, and forgiveness of sins and generous provisions. (Verses 1-4)

我们在序言中提到了一些关于这些经文降示原因的记载。在此补充若干记载是有益的,以便充分了解该章降示时的时代氛围,尤其是那些谈及战利品的经文。这将使我们清楚地看到穆斯林社群在麦地那建立伊斯兰国家后经历的第一场大战之后的实际状况。

We mentioned in the Prologue a number of reports speaking about the reasons for the revelation of these verses. It is useful to add here some more reports in order to be fully aware of the prevailing atmosphere at the time when the sūrah was revealed, particularly those verses that speak of the spoils of war. This will give us a clear view of the actual situation of the Muslim community after its first major battle since the establishment of the Muslim state in Madinah.

在他对《古兰经》的注释中,伊本·凯西尔引述了阿布·达乌德、奈萨仪等人转述的一段圣训,传述者为伊本·阿拔斯。他说:“在白德尔之日,先知说:‘谁做了这件事或那件事,谁就将得到某某。’穆斯林中的年轻人奋力作战,以证明自己的功劳,而年长者则持守军旗。到分配战利品的时候,他们纷纷提出自己的要求。年长者说:‘不要独占全部,因为我们一直在支持你们。如果你们遭遇挫败,还需要我们的掩护。’双方为此发生了争执。于是真主降示了这一章的开篇经文。” 伊本·阿拔斯的另一段传述如下:“在白德尔之日,先知说:‘谁杀死一名敌军战士,谁就将得到这样那样的东西;谁俘获一名战俘,谁就将得到某某。’一个名叫阿布·雅西尔的人带来了他俘获的两个人,说:‘真主的使者啊,您曾许诺过我们。’萨阿德·本·欧巴德说:‘真主的使者啊,如果您只给这些人,您的同伴们就将一无所得。我们之所以留守后方,并非因为轻视回报,也并非出于怯懦。我们留守,只是为了保护您,以防敌人从背后袭击您。’争执随之爆发,于是这一章的第一节经文降示。真主还降示了第四十一节经文,其中规定了战利品的分配办法。”

In his commentary on the Qur’ān, Ibn Kathīr quotes a report related by Abū Dāwūd, al-Nasā’ī and others on the authority of Ibn `Abbās who says: “On the day of the Battle of Badr, the Prophet said: `Whoever does this or that shall have so and so.’ The young ones among the Muslims fought hard to establish their claims, while the older people held the banners. When it was time to distribute the booty, they pressed their claims. The older people said: `Do not take it all for yourselves, for we were providing you with support. Had you suffered a setback, you would have needed our cover.’ There was a dispute over the matter between them. So God revealed the opening verse of the sūrah.” Another report by Ibn `Abbās goes as follows: “On the day of Badr, the Prophet said: `Whoever kills an enemy soldier shall have this and that, and whoever brings a prisoner shall have so and so.’ A man called Abū al-Yasīr brought two men he had taken prisoner and said: `Messenger of God, you have promised us.’ Sa`d ibn `Ubādah said: `Messenger of God, if you were to give only to these people, nothing will be left for your Companions. We did not stay behind because we thought little of the reward or out of cowardice. We only stayed behind to provide you with protection, should the enemy attack you from behind.’ A dispute broke out, and the first verse of the sūrah was revealed. God also revealed Verse 41 which outlines the distribution of the spoils of war.

因此,这一章开头的经文提醒那些在战利品问题上发生争执的人,应当心怀对真主的敬畏。赞美那位洞悉人心隐秘的造物主。唯有对真主的敬畏,以及今世与后世都渴望获得祂的喜悦,才能使人心远离对世俗财富与享乐的贪恋,不再为之争执。尽管这样的争执本应也带有一种为真主之道而奋力战斗的见证意味。一颗没有全然转向真主、不畏惧招致祂的愤怒、不寻求获得祂喜悦的心,永远无法摆脱世俗安逸与财富的诱惑。敬畏真主,能使人心甘情愿、谦卑顺从地接受引导,从而彼此保持友好关系,促进兄弟之情:"故你们当敬畏真主,并整顿你们之间的关系。"(第1节)正是通过敬畏真主,他们才被引导去完全顺服真主和祂的使者:"如果你们是信士,那么你们应当服从真主和祂的使者。"(第1节)

Thus, the opening verse of the sūrah reminds the hearts of those who disputed over the booty that they should maintain fear of God. Glory be to the Creator who knows all hearts’ secrets. It is only the fear of God and the desire to earn His pleasure in this life, as well as in the life to come, that turns human hearts away from valuing the riches and pleasures of this world and disputing over them, even though such a dispute should also have an overtone of having a testimony for fighting hard to serve God’s cause. A heart that does not turn in its totality to God, fearing to incur His anger and seeking to earn His pleasure, will never be able to get rid of the temptation of worldly comforts and riches. Fearing God is what makes people’s hearts willing to be guided with ease and humility so that they can maintain friendly relations and promote bonds of brotherhood between them: “So, have fear of God and set right your internal relations.” (Verse 1) It is through fearing God that they are led to total obedience of God and His Messenger: “Obey God and His Messenger, if are true believers.” (Verse 1)

在此背景下，顺服的第一个方面，是顺从真主对战利品的裁决。战利品不再属于任何一位战士。全部战利品属于真主和祂的使者，由他们全权决定如何使用。那些信士只能心甘情愿、心情愉悦地顺从真主的裁决，以及先知ﷺ对战利品的分配。他们还需要维系兄弟般的关系，这种关系是任何事物都无法削弱的，前提是“你们确是信士”。

The first aspect of obedience in this connection is to submit to His ruling over the spoils of war. It no longer belonged to any one of the fighters. The entire booty belongs to God and His Messenger, and they have sole discretion over its use. Those believers could only submit to God’s ruling and the Prophet’s division of the booty with easy hearts and happy minds. They also needed to maintain their brotherly relationship which nothing could weaken, provided that “you are true believers”.

（第一节）

(Verse 1)

信仰必须有实际的范例来证明它的可行性，并展示它如何发挥作用。先知说："信仰不是靠空想或装样子得来的。真正的信仰是那种在人们心中扎根、并由行动为之作证的信仰。"这正是《古兰经》中频繁重复这一结语的原因，用以强调先知所阐明的信仰之义。由此，它便成为对信仰的一种实践性定义，使人不再将信仰视为一句与实践毫无关联的口头陈述。

Faith must have a practical example to testify to its applicability and to demonstrate how it works. The Prophet says: “Faith does not come about through wishful thinking or maintaining appearances. True faith is that which establishes roots in people’s hearts and to which action gives credence.” This is the reason for frequently repeating this final phrase in the Qur’ān in order to stress the meaning of faith outlined by the Prophet. It thus becomes a practical definition of faith so that it is no longer thought to be a mere verbal statement that has no practical correlative.

穆圣的同伴们确实是真正信士的典范。《古兰经》对他们产生了特别的影响，而这种影响又因其社群中的整体氛围而得到增强：人们竭力将《古兰经》落实于生活实践，而不是仅仅停留在对其含义的理性欣赏上。我们已经提到过一些叙述，讲述了导致该章首节启示的事件。这些叙述提到，撒阿德·本·马立克曾在启示赐予穆圣对战利品及其分配方式的全部掌控权之前，请求穆圣把某把特定的剑给他。穆圣对他说：“这把剑既不属于你，也不属于我。放下它。”撒阿德遵从了这一指示并离去，随后又被叫了回来。他担心自己的请求可能已经得到了启示的回答。叙述中引述撒阿德的话接着说：“我说：”

The Prophet’s Companions were indeed models of true believers. The Qur’ān had a special effect on them, enhanced by the general atmosphere in their community in which people tried their best to practically live by the Qur’ān and not confine themselves to an intellectual appreciation of its meaning. We have mentioned certain reports that relate the incident leading to the revelation of the opening verse of the sūrah. These reports speak of Sa`d ibn Mālik30 who requested the Prophet to give him a particular sword before the revelation that gave the Prophet complete control over the spoils of war and how they were to be distributed. The Prophet said to him: “This sword belongs neither to you nor to me. Put it down.” When Sa`d complied with this instruction and went away, and was then called back, he feared that his request might have been answered by revelation. Quoting Sa`d, the report goes on: “I said:

“我的事，真主有没有降示什么？”先知对他说：“你之前请我把这把剑给你，而它并不是我的。现在它已经归我所有，我便把它赠予你。” 他们就这样与他们的主，与正在降示的《古兰经》一同生活。那确实是伟大的，发生在人类历史上一个非凡的时期。先知的同伴们因此能够以他们自己典范的方式领会《古兰经》。他们依据《古兰经》的指示处理自己的实际事务，这使得他们对《古兰经》的领会既切实又极为有效。 前一方面不可能重现，即再没有任何人类群体能够直接领受《古兰经》；但先知同伴群体所体现的那种与《古兰经》的互动方式，却完全可以重现。这只需要一个信士群体努力在现实生活中建立伊斯兰这一宗教，正如最早的穆斯林群体所做的那样。这样的信士群体必定会对《古兰经》有同样的领会，并且每当诵读《古兰经》时，他们的信仰都会增长，因为从一开始，他们就是一个信仰的群体。对他们而言，真正的信仰要求他们在jāhiliyyah（蒙昧时代）重新控制全世界之后，采取行动，在实践中建立这一宗教。对他们来说，信仰不局限于空想，而是深深扎根于心中、并通过行动得到证实的东西。

Has God revealed something concerning me?” The Prophet told him: “You asked me to give you this sword when it was not mine. Now it has been given to me, and I gift it to you.” Thus did they live with their Lord and with the Qur’ān which was being revealed. That was great indeed, taking place in a remarkable period of human history. Those Companions of the Prophet were thus able to appreciate the Qur’ān in their own exemplary way. The fact that they conducted their own practical affairs, guided by the Qur’ānic directives made their own appreciation of the Qur’ān both practical and highly effective. While no repeat of the first aspect is possible in the sense that no human community could receive the Qur’ān directly anymore, yet the type of interaction with the Qur’ān that characterized the community of the Prophet’s Companions can certainly be repeated. It only requires a community of believers to try to establish this religion of Islam in practical life just like the first Muslim community did. Such a community of believers will certainly have the same type of appreciation of the Qur’ān and will have their faith increased whenever it is recited, because, to start with, it is a believing community. For them, true faith requires that they take action to establish this religion in practice after jāhiliyyah had regained control over the whole world. To them, faith is not confined to wishful thinking, but it means something that is deeply rooted in one’s heart and to which credence is given through action.

既然这章经文开篇就确立了真信仰的本质,它便提到了那场使穆斯林社群获得战利品的战役。这些战利品后来成为他们争执的焦点,以至于他们的表现不太得体,先知的同伴欧拜答·本·萨密特坦率地讲述了这一点。经文以概括的方式提及了当时发生的各种事件,以及先知的同伴们在其中的感受与行为。这一提及清楚地表明,先知的同伴们只是实现真主旨意的工具。显然,所有这些事件,以及由此产生的局面,包括他们为之争执的战利品,都只能是因真主的旨意、祂的安排以及祂给予那些信士的助佑而成就的。他们原本希望从这场战役中获得的,只是微小而有限的收益,无法与真主为他们所定的目标相比,即让他们成为在天地之间确立真理与虚妄之间伟大分界的人。正是这一伟大的准则,是天上至高世界所关注的核心,也是地上之人和整个人类历史所关注的核心。经文提醒他们,其中有一群人违背自己的意愿投入了战斗;另一方则不喜欢战利品被分给他们。现在,真主要让他们明白,他们所偏好的,无法与真主所喜悦、所选择要成就的相提并论。祂知晓一切事情的结局。

Now that the sūrah has established at the outset the nature of true faith, it refers to the battle which allowed the Muslim community to gain the spoils of war that became the subject of their dispute to the extent that their behaviour was not all that becoming, as the Prophet’s Companion, `Ubādah ibn al-Şāmit, candidly states. The sūrah refers in a general way to the various events that took place, and how the Prophet’s companions felt and behaved in response. This reference makes it clear that the Prophet’s Companions were merely the means through which God’s will was accomplished. It is clear that all those events, and the situation that arose from them, including the spoils of war over which they disputed, were only made possible through God’s will, His planning and the help He gave to those believers. What they had hoped to achieve from this battle was only a small, limited gain. It could not be compared to what God wanted for them, to be the ones through whom the great divide between truth and falsehood is established in the heavens and on earth. It is this great criterion which is the main preoccupation of the Supreme Society in heaven as well as the preoccupation of the people on earth and human history generally. The sūrah reminds them that a group of them went into the battle against their preferred choice. Another party did not like that the spoils of war should be divided among them. Now God wanted them to realize that what they had preferred is not to be compared with what God prefers or what He chooses to accomplish. He knows the results of all matters.

正如你的主使你从家中为真理而出发，尽管信士中有些人并不喜欢这样做。他们在真理已经显明之后仍与你争论，仿佛被驱赶着走向必死之地，并且亲眼看见了一般。真主曾应许你，两支队伍中的一支将归你所有。你们希望那支没有实力的队伍归你，然而真主的意愿是借着祂的言语来确立真理，并消灭那些不信道的人。

Just as your Lord brought you forth from your home for the truth, even though some of the believers were averse to it. They would argue with you about the truth even after it had become manifest, just as if they were being driven to certain death and saw it with their very eyes. God promised you that one of the two hosts would fall to you. It was your wish that the one which was not powerful to be yours, but it was God’s will to establish the truth in accordance with His words and to wipe out the unbelievers.

这样，真主会使真理确立，使虚妄破灭，即便罪人们憎恶。当你们向你们的主祈求援助时，祂回应你们说："我将以千名列队前进的天使援助你们。"真主这样做，只是为了报喜，并使你们的心得以安宁；胜利唯独来自真主。真主确实是至尊的、至睿的。祂使睡意降临你们，作为祂所赐的安宁；祂从天上降下雨水，用以洁净你们，除去你们身上的恶魔之污，坚定你们的心，稳固你们的脚步。

穆斯林群体仍然希望他们面对的是较弱的敌军，而不是古莱什军队。"真主曾应许你们，两支军队中的一支必归你们。你们却希望没有武装的那一支归你们。"（第7节）这是他们的愿望，但真主却为他们另有安排。祂想借他们达成另一个目的："但真主的意欲是借祂的话语来确立真理，并消灭不信道者。这样，即使罪人憎恶，祂也必使真理确立，使虚妄破灭。"（第7-8节）

The Muslim group continued to wish that they would have to face the less powerful host, rather than the Quraysh army. “God promised you that one of the two hosts would fall to you. It was your wish that the one which was not powerful to be yours.” (Verse 7) This was their wish, but God wanted a different prospect for them. He wanted to accomplish a different purpose through them: “But it was God’s will to establish the truth in accordance with His words and to wipe out the unbelievers. Thus He would certainly establish the truth firmly and show falsehood to be false, however hateful this might be to the evildoers.” (Verses 7-8)

凭借祂的恩典,真主并不希望这场遭遇战带来物质上的收获。祂要的是一场真理与虚妄之间全面的战斗,使真理得以胜利并稳固确立,使虚妄被证明为虚假并被人看清。祂要不信道者溃败,遭受惨重损失,其中许多人被俘获。如此,他们将蒙受羞辱,势力大为削弱,而伊斯兰的旗帜则高高飘扬,真主的旨意得以贯彻。通过这样的方式,真主赋予实行祂所启示的生活准则的穆斯林群体以权力。经过这样的实践,独一真主的原则得以牢固确立,而暴政与虚妄则被彻底粉碎。真主希望这一切都要通过在现实生活中和战场上的努力奋斗与艰苦抗争来赢得和应得,而不是随意地赐予,因为真主从不做任何随意之事。

By His grace, God did not want the encounter to be one that brings materialistic gains. He wanted it to be a full-fledged battle between truth and falsehood, so that the truth could triumph and be well established, and falsehood be proven and seen as false. He wanted the unbelievers to be routed, suffering heavy losses and many of them to be taken captive. Thus, they would be humiliated and their power greatly weakened while the banner of Islam would remain hoisted high and God’s will enforced. In this way, God gives power to the Muslim community which implements the code of living God has revealed. Through such implementation, the principle of God’s oneness is firmly established, while tyranny and falsehood are completely shattered. God wanted all this to be earned and merited through endeavour and hard struggle both in practical life and on the battlefield, not to be a gift granted haphazardly, for God does not do anything haphazardly.

是的，真主意欲使这个穆斯林群体成为一个拥有权力与威权的民族和国家。祂希望它衡量自己真实的力量与敌人力量之间的差距，并且只动用其中一部分力量便能占据上风。如此，它便会懂得：胜利并不取决于人数的多寡、重型武装、物质力量或财富。真正的胜利，是由连接信士心灵与意念的纽带之力所保障的，而这纽带与那凌驾于万物之上的真主的大能相连。

Yes, God willed that this Muslim community should become a nation and a state having power and authority. He wanted it to measure its true power against that of its enemies, and to gain the upper hand using only a portion of its power. Thus, it would learn that victory is not guaranteed by numerical strength, heavy armament, material power or wealth. True victory is guaranteed by the strength of the bond that links believers’ hearts and minds with God’s might which overpowers everything.

真主的旨意是，这一切应当通过实际的经历来显现，而不只是停留在观念性的信仰之中。这样的经历将为这个弱小的穆斯林群体指明其整个未来的方向。每一个穆斯林群体，无论何时何地生活，都可以确信，即使敌人在人数和装备上远远占优，它也能够战胜他们。若没有这场信仰与暴政之间决定性战役的亲身经历，这一事实就不可能如此深刻地铭刻在信士们的心中。

在此处，本章追忆了白德尔之战的情景，引发这场战役的种种情形，以及战前和战中所采取的态度。它完整描绘了穆斯林当时所处的境况、真主为他们所作的筹划，以及他们所获得的胜利如何是真主安排的一部分。以《古兰经》独特的风格，整个情境连同其不同的场景、事件、情感与反应被重新呈现在他们面前，使他们得以重新经历这一切，但此次是在《古兰经》训示的光照之下。由此，他们能够领会其真正的意义，这意义远超白德尔、阿拉伯半岛乃至整个大地，延伸至宇宙，直抵至高之境。它也超越了白德尔之日、阿拉伯历史乃至整个人类历史，超越今世，直至后世的清算时刻与圆满的报酬。如此，穆斯林群体便能体会自身在真主面前的价值，以及真主如何看待个人与群体为信仰所做的举动与行为。

At this point, the sūrah recalls the atmosphere of the Battle of Badr, the circumstances leading to it and the attitudes adopted prior to the Battle and during it. It paints a complete picture of the conditions that the Muslims were in, what God planned for them and how the victory they attained was part of His planning. In the inimitable style of the Qur’ān, the whole situation is brought back to them with its different scenes, events, feelings and reactions so that they could relive it, but this time in the light of Qur’ānic directives. Thus they are able to appreciate its true dimensions that go far beyond Badr, the Arabian Peninsula and the whole earth to stretch across the universe and reach up to the Highest Society. It also goes beyond the day of Badr, Arabian and human history in general, and beyond this life to reach to the time of reckoning in the life to come and the perfect reward. The Muslim community is thus enabled to appreciate its value in God’s sight, and how He values the moves and actions of individuals and communities in the service of their faith.

当你向你的主祈求帮助时，祂应允了你：“我将派遣一千名天使依次前来援助你。”真主这样做，只是为了给你们带来喜讯，并使你们的心安定；胜利只来自真主。真主确实是万能的，是至睿的。

When you implored your Lord for help, He answered: “I will reinforce you with a thousand angels advancing in ranks.” God made this only as good news with which to reassure your hearts, for victory comes only from God. Indeed, God is Almighty, Wise.

他使睡意降临你们，作为来自他的安宁；他从天上降下雨水，借以洁净你们，除去你们身上恶魔的污秽，坚固你们的心，稳定你们的脚步。你们的主向天使启示说："我与你们同在，所以你们要坚定信士们的信心。我要把恐惧投入不信者的心中，你们便砍他们的颈项，砍断他们每一个指头。"这是因为他们违抗了真主和他的使者。谁违抗真主和他的使者，真主的惩罚确是严厉的。"这是你们应得的，你们尝尝吧！"不信道者必定遭受火刑。

He made slumber fall upon you, as an assurance from Him, and He sent down water from the sky to cleanse you and to remove from you Satan’s filth, to strengthen your hearts and steady your footsteps. Your Lord inspired the angels, saying: “I am with you. So, give courage to the believers. I shall cast terror into the hearts of the unbelievers. Strike, then, their necks and strike off their every fingertip.” This is because they have defied God and His Messenger. Whoever defies God and His Messenger [will find out that] God is severe in retribution. This is for you, [enemies of God]! Taste it, then. The unbelievers shall be made to suffer the torment of fire.

(第9至14节)整场战役都是按照真主的意志并依照祂周密的安排进行的。参与其中的角色是真主的士兵,由祂指引并下达命令。《古兰经》的措辞将整个场景描绘得如此生动,使它仿佛就发生在此时此地一般。

(Verses 9-14) The whole battle is conducted by God’s will and according to His careful planning. The actors are God’s soldiers whom He directs and commands. The whole scene is painted so vividly through the Qur’ānic expressions that bring it alive as if it is happening here and now.

这种打盹与安定，正是真主赐予穆斯林军队在白德尔之战中的援助的一部分。“当时他使你们安然入睡，作为来自祂的安慰。”（第11节）这里的措辞非常意味深长；“降临于你们”、“睡意”、“安慰”，这些词都传达出一种信心与亲和之感。该章勾勒出完整的画面，凸显了那一时刻的巨大价值，它将穆斯林军队所经历的两种截然相反的处境区分开来。

This slumber and reassurance were part of the reinforcement God granted to the Muslim host at Badr. “He made slumber fall upon you, as an assurance from Him.” (Verse 11) The wording here is very significant; “fall upon you”, “slumber”, “assurance” are all words that impart a feeling of confidence and friendliness. The sūrah paints the complete picture and highlights the great value of that moment which separated two opposite situations experienced by the Muslim host.

那么，这场雨或降下的水，又是给穆斯林战士的另一种支持。`Abdullāh ibn `Abbās的一段记载讲述了此事："先知出征Badr时，他和他的同伴们停在一片贫瘠之地，而不信道者离水井更近。穆斯林们显然已经疲惫不堪。"

The water or the rain was, then, another form of support given to the Muslim fighters. A report by `Abdullāh ibn `Abbās tells the story as follows: “When the Prophet marched towards Badr, he and his Companions stopped at a barren area with the unbelievers closer to the wells. The Muslims were apparently exhausted.

沙坦开始在他们耳边低语，试图制造疑虑和猜忌。他说：“你们怎能声称真主是你们的保护者，真主的使者也在你们中间，而多神教徒却已抢先占据了水源，以至于你们如今身处不洁之境还要礼拜？”真主降下倾盆大雨，使穆斯林得以饮水和洁净自身。真主由此洗去了他们身上沙坦的污秽。他们所在的沙地也变得坚实，使人和牲畜都能轻松行走。他们向敌人进军。随后，真主以一千名天使支援他的使者ﷺ，其中加百列天使率领五百名天使在一侧，米迦勒天使率领另外五百名天使在另一侧。” 这发生在先知ﷺ采纳其门徒阿勒-胡巴卜·本·蒙齐尔的建议之前。阿勒-胡巴卜建议他们在巴德尔的主井旁扎营，并填塞其他水井。伊本·凯西尔记载道：“众所周知，先知ﷺ抵达巴德尔时，便在他found的最近的一口井旁扎营。阿勒-胡巴卜·本·蒙齐尔上前问道：‘真主的使者啊，这是真主命令您在此扎营，使我们不得再前进，还是您选择此地作为作战策略？’先知ﷺ告诉他，这是他自己的选择和策略。阿勒-胡巴卜随即说：‘真主的使者啊，这不是适合扎营的地方。请带我们前进，直到抵达离敌人最近的水源，然后填塞其他所有水井。我们还可以把蓄水池装满，这样我们就有水，而他们没有。’先知ﷺ便采纳了他的建议。” 因此，在那一夜，在阿勒-胡巴卜·本·蒙齐尔提出建议之前，穆斯林正处于此处所提醒他们的那种境况。他们所获得的支援既有物质层面的，也有精神层面的。在沙漠中，水是生命之源，也是取得胜利的手段。 一支在沙漠中缺水的军队，在战斗开始之前就注定会士气低落。此外，还有因恶魔的低语而产生的心理上的不确定感：信士们处于不洁的大小净状态，又没有水来清洗，因此心中不安，不敢礼拜。那时，他们尚未获准以干净的泥土代替清水进行净身，即泰耶mum（tayammum）。这一许可是在伊斯兰历第五年他们参加的另一场战役之后才给予的。在这样的处境中，忧虑与不确定充斥其间。恶魔可能会试图从信仰的大门进入，以加重这些忧虑。人们若怀着这种忧虑和疑惑投入战斗，便很容易被击败。此时，及时的支援显得尤为重要：“他从天上降下雨水，借以洁净你们，除去恶魔的污秽，坚定你们的心，稳固你们的脚步。”（第11节）因此，精神上的支持与物质上的支持同时到来。水源变得充足，忧虑随之消除；他们净身之后，不确定感被笃定所取代。大地也因此变得坚实，他们的行军也更加稳健。

Satan began to whisper into their ears trying to create doubts and suspicions. He said: ‘How can you claim that God is your patron and His Messenger is among you, when the idolaters have beaten you to the water to the extent that you now offer your prayers when you are in the state of ceremonial impurity?’ God sent rain pouring down which enabled the Muslims to drink and cleanse themselves. God thus removed Satan’s filth from them. The sandy area where they were became much firmer to enable people and animals to walk easily. They marched towards their enemies. God then supported His Messenger with one thousand angels, with the angel Gabriel leading five hundred of them on one side, and the angel Michael leading another five hundred on the other side.” This was before the Prophet carried out the advice given him by his Companion, al-Ĥubāb ibn al-Mundhir, who suggested that they should encamp right at the main well of Badr and that they should dump the other wells. Ibn Kathīr reports: “It is well known that when the Prophet arrived at Badr, he encamped at the nearest well he found. Al-Ĥubāb ibn al-Mundhir came forward and asked him: `Messenger of God, has God ordered you to encamp here so that we are not allowed to move further, or have you chosen this place as part of your strategy for the battle?’ The Prophet told him that it was his own choice and strategy. Al-Ĥubāb then said: `Messenger of God, this is not the proper place to encamp. Take us forward until we reach the source of water closest to them, and then we dump all the other wells. We can also fill the reservoirs so that we have water while they do not.’ The Prophet acted on his advice.” On that night, then, and before al-Ĥubāb ibn al-Mundhir gave his advice, the Muslims were in this situation of which they are here reminded. The support they received was of a material and spiritual nature. In the desert, water is the source of life and a means to achieve victory. An army without water in the desert is bound to be demoralized even before the battle starts. Besides, there was this psychological uncertainty that came as a result of Satan’s whispering, with the believers feeling uneasy about praying when they were in a state of ceremonial impurity and had no water to wash themselves. At that time, they had not been granted the concession of dry ablution, or tayammum. That concession was given in a later battle they fought in the fifth year of the Islamic calendar. In such a situation, worries and uncertainties abound. Satan may try to go through the door of faith in order to increase such worries. When people go into a battle experiencing worry and doubt of this type, they can easily be defeated. At this moment, support is very timely: “He sent down water from the sky to cleanse you and to remove from you Satan’s filth, to strengthen your hearts and steady your footsteps.” (Verse 11) Thus, the spiritual support comes together with the material one. The worry is removed as water becomes abundant, and uncertainty is replaced by assurance after they had cleansed themselves. Their march is steadier as the land becomes firmer.

既然决定性的胜利已归因于其真正的因素：神的筹划、神的援助、信士唯独依靠祂，并接受祂所决定的任何结果。现在，所有人的心中都已描绘出整个事件的图景，所有人的心都已准备好作出最佳的回应，信士们接到命令：每当在战斗中遇到不信者时，都要保持坚定。他们绝不可逃跑，因为胜利或失败都由神的旨意所决定，而促成两者的因素与人们所能看到的因素并不相同。整场战斗及其所有事件都出自神的安排与筹划：“信道的人们啊！当你们与不信道的人们作战相遇时，你们不要向他们转背逃跑。在那日，除非是为了转移阵地而作战，或是为了归入另一支队伍，谁转背逃跑，谁就必遭神的恼怒，他的归宿是火狱，那是最恶劣的归宿。”（第15-16节）

Now that the decisive victory has been attributed to its true factors: God’s planning, support, the believers’ reliance on Him alone and acceptance of whatever eventuality He determines — now with all minds visualizing the whole event, and all hearts ready for the best response, the believers are given an order to remain steady whenever they meet unbelievers in battle. They must never run away, since victory or defeat are determined by God’s will and the factors contributing to either of them are different from the factors people may see. The whole battle and all its events are of God’s own making and planning: “Believers, when you meet in battle those who disbelieve, do not turn your backs to them in flight. Anyone who turns his back to them on that day, except when manoeuvring for battle or in an endeavour to join another troop, shall incur God’s wrath, and hell shall be his abode: how vile a journey’s end.” (Verses 15- 16)

这些经文以一个严厉的警告和可怕的威胁开始。当信士们面对敌人，而敌人可能以强大的声势呈现时，他们无论如何都不可转身逃避，除非出于战术上的考虑。这些考虑可能包括选择更有利的阵地、实施更有效的计划、与另一群信士会合，或转移到另一处穆斯林据点，以便重新投入战斗。临阵脱逃者和转身逃跑的人，将承受最可怕的双重惩罚：招致真主的震怒，并被投入火狱。

These verses begin with a strong warning, a fearsome threat. Should the believers face their enemies who may in essence present themselves in a great show of power, they must not, under any circumstances, turn away, except for tactical reasons. These may include choosing a better position, carrying out a more effective plan, joining another group of believers, or moving to another Muslim stronghold in order to resume the fight. Deserters and people who turn away in flight deserve the most terrible double punishment of incurring God’s wrath and being thrown into hell.

有些学者认为，这一裁决仅适用于巴德尔战役的参战者，或适用于先知本人亲自参加的战役。但绝大多数学者强调其具有普遍适用性，认为临阵脱逃是最严重的罪行之一。在两部《圣训》中——即最可靠的先知圣训集《布哈里圣训集》和《穆斯林圣训集》中——布哈里和穆斯林根据艾卜·胡莱赖familiar传述：真主的使者说："你们当远离七种毁灭性的罪恶。"有人问他是哪七种，先知回答："以物配主、行巫术、无正当理由杀害人命、吞食高利贷、侵吞孤儿的财产、临阵脱逃，以及诬陷贞洁的信士妇女犯通奸罪。"哈乃斐学派的著名学者贾derived沙斯在其学术著作《古兰经律例》（Aĥkām al-Qur'ān）中，详细阐述了这一问题上的不同观点。这里引用他的原话颇有助益： Note: I should correct a slip in my rendering above: the transliterated name "Abū Hurayrah" is written 艾卜·胡莱赖 and "familiar" was an accidental stray word; the correct rendering is: 有些学者认为，这一裁决仅适用于巴德尔战役的参战者，或适用于先知本人亲自参加的战役。但绝大多数学者强调其具有普遍适用性，认为临阵脱逃是最严重的罪行之一。在两部最可靠的圣训集《布哈里圣训集》和《穆斯林圣训集》中，布哈里和穆斯林根据艾卜·胡莱赖的传述：真主的使者ﷺ说："你们当远离七种毁灭性的罪恶。"有人问他是哪七种，先知ﷺ回答："以物配主、行巫术、无正当理由杀害人命、吞食高利贷、侵吞孤儿的财产、临阵脱逃，以及诬陷贞洁的信士妇女犯通奸罪。"哈乃斐学派的著名学者贾沙斯在其学术著作《古兰经律例》（Aĥkām al-Qur'ān）中，详细阐述了这一问题上的不同观点。这里引用他的原话颇有助益：

Some scholars have expressed the view that this ruling applies only to the people of Badr, or to a battle in which the Prophet himself took part. But the overwhelming majority of scholars have emphasized its general application. They consider fleeing from battle as one of the gravest sins. In the two Şahīh, the most authentic collections of the Prophet’s ĥadīth, al-Bukhārī and Muslim relate, on the authority of Abū Hurayrah, that God’s Messenger says: “Steer away from the seven ruining sins.” When he was asked which these were, the Prophet answered: “Associating partners with God, black magic, killing a human being except for a legitimate cause, devouring usury, pilfering an orphan’s property, running away from battle and falsely accusing chaste believing women of adultery.” In his scholarly work, Aĥkām al-Qur’ān or Qur’ānic Rulings, al-Jaşşāş, a leading Ĥanafī scholar, explains in detail the different views on this point. It is useful to quote here what he says:

随后，本章转而展示神的手如何主宰事件：他杀死信士的敌人，并使所投之物中的一切都依他的旨意而投出。尽管如此，信士仍然获得了报酬，因为神要使他的恩典在他们身上圆满，帮助他们顺利通过他为他们所设的考验，并因此给予他们丰厚的回报：

The sūrah then moves on to show God’s hand as He dictates events, killing the enemies of the believers, and throwing whatever is thrown. The believers, nevertheless, receive the reward, because God wants to perfect His grace on them, helping them to pass well the test He has set for them, and to reward them well for it:

{“不是你们杀了他们，而是真主杀了他们。你投掷时，那并非你所为，而是真主所为，为的是以美好的考验来考验信士。真主确是全聆的，确是全知的。”}

“It was not you who slew them, but it was God who slew them. When you threw [a handful of dust], it was not your act, but God’s, so that He might put the believers through a fair test of His own making. Indeed, God hears all and knows all.” (Verse 17)

许多可靠的传述说明，这里提到的“投掷”指的是先知向不信道者方向撒出的一把尘土，并说：“那些脸丑陋！那些脸丑陋！”尘土打在了那些被真主预定要被杀死的人的脸上。但《古兰经》的这句话含义要广泛得多。它指的是真主对整个事件的筹划，超出了先知及其同伴的行为。这也是为什么接着说：“以便他用一种美好的考验来考验信士，那是出于他的安排。”（第17节）这意味着，真主引导信士以极大的决心经历考验，从而证明自己，使他们借此获得胜利，并因此得到报酬。这正是真主赐予其仆人的丰厚恩典。

Many authentic reports explain that the throwing mentioned here refers to the handful of dust the Prophet threw in the direction of the unbelievers, saying “Ugly are those faces! Ugly are those faces!”‘ The dust hit the faces of those God had predetermined to be killed. But the Qur’ānic statement has a much wider import. It refers to God’s planning of the whole affair, beyond the actions of the Prophet and his Companions. This is the reason for following it with God’s words: “So that He might put the believers through a fair test of His own making.” (Verse 17) This means that God guides the believers to prove themselves by going through the test with great determination, so that He grants them victory through it and gives them reward for it. This is the sort of abounding grace that God bestows on His servants.

"Indeed, God hears all and knows all." (Verse 17) 他听取你们的祈求，知晓你们的处境。当他确知你们忠于他的事业时，便使你们成为成就他旨意的工具。他赐予你们胜利与回报，正如他在Badr（白德尔之战）中同样赐予了你们这两者。

“Indeed, God hears all and knows all.” (Verse 17) He listens to your appeals and knows your situation. He makes of you a means to accomplish His purpose when He is certain that you are dedicated to His cause. He grants you victory and reward, just as He bestowed both on you at Badr.

“事情确是如此；真主必使不信道者的阴谋归于无效。”（第18节）

“That is so; it is God who shall make feeble the schemes of the unbelievers.” (Verse 18)

这紧接着前面的第一个恩典。真主的安排并未止步于让你们亲手杀死敌人，借你们之手击中那些被使者所投掷之物击中的人。它也未止于赐予你们力量，使你们在祂为你们设定的考验中有良好的表现，并以丰厚的报酬来奖赏你们。除了这一切，祂还使不信道者的阴谋归于挫败。因此，既不应有恐惧和失败，也没有理由让信士们在不信道者面前转身逃跑。

当这一章明确declared上主必定使不信者的阴谋归于无效时，它将其讲话针对不信者中的某些人。 Note: I should not use "declared" in Chinese text. Corrected translation: 当这一章明确宣告，上主必定使不信者的阴谋归于软弱无力时，它便将其讲话针对不信者中的某些人。

When the sūrah has clearly stated that God is certain to make feeble the unbelievers’ scheming it directs its address to certain people among the unbelievers.

就在战斗开始之前，那些不信道者曾祈求神的裁决，祈祷那一方——他们称其为更加迷误、捏造从未听闻之事、断绝亲属关系的一方——遭受悲惨的失败。这正是艾卜·哲海勒的祈求，即寻求神的裁决。于是，不信道者所作的努力，结局便是失败。现在，他们被直接呼唤，他们祈求裁决的祷告受到了斥责。他们被告知，白德尔战役所发生的事情是常规，而非例外。他们的军队，无论人数多么众多，都无济于事，因为有一条恒定的法则：神始终站在信道者一边。神说：“你们若是求判决，那么判决已经降临你们了。你们若是停止，那对你们是更好的；你们若是重犯，我也重犯（以惩罚降临）。”

Just before the start of battle, those unbelievers sought a divine judgement, praying that the party which they described as more astray, fabricating what was unheard of and severing ties of kinship should end in miserable defeat. That was exactly Abū Jahl’s prayer, seeking God’s judgement. Defeat was then the outcome of the unbelievers’ endeavours. Now they are addressed directly and their prayer for a judgement is decried. They are assured that what happened at Badr was the rule not the exception. Their forces, numerous as they may be, will avail them of nothing, because it is a consistent rule that God will always be on the side of the believers: “If you were seeking a judgement, then a judgement has come to you. If you desist, it will be best for you; and if you revert to your erring ways, We will also be back [with Our punishment].

“你们的大军无论多么庞大，都无法帮助你们，因为真主与信士同在。”（第19节）

Your host, numerous as it may be, shall avail you nothing; for God is with the believers.” (Verse 19)

你们曾向真主寻求对穆斯林与你们之间的裁决，祈求祂毁灭那迷误且断绝亲属关系的一方。真主已经应允了你们，你们所求的失败便临到了你们。现在你们确切地知道，哪一方更加迷误，哪一方更加断绝亲属关系。

You have sought God’s judgement between the Muslims and yourselves, and you have prayed to Him to destroy the party which was in error and which severed ties of kinship. God has responded, and defeat was your lot, as you have requested. Now you know for certain which party is more erring and which severs ties of kinship.

通过清晰明确的事实指引，他们被劝导放弃对真理的拒斥、对穆斯林的敌对态度，以及对真主和祂的使者的悖逆：“如果你们停止，那对你们是更好的。”（第19节）这些是劝诫的话语，同时伴随着明确的警告：“如果你们重蹈覆辙，我也会重新降临[施以惩罚]。”其结局是众所周知的，无论集结多么庞大的兵力和装备，都无法改变。

With facts giving clear pointers, they are invited to abandon their rejection of the truth and their hostile attitude to Muslims, as well as their defiance of God and His Messenger: “If you desist, it will be best for you.” (Verse 19) These are words of persuasion coupled with a clear warning: “And if you revert to your erring ways, We will also be back [with Our punishment].” The outcome is well known and cannot be changed by any gathering of forces and equipment no matter how great these are:

之前，这一章提到信士们明确表示，真主站在他们一边。

Earlier, the sūrah mentioned the believers making it clear that God is on their side.

现在，经文反复呼吁他们服从真主和祂的使者，并警告他们不要背离祂。若他们这样做，他们就与那些听到真主的启示被诵读却置若罔闻的人处于同样的境地。他们是聋哑之人，尽管他们有可以听的耳朵和可以说话的舌头。他们是地上一切生物中最卑劣的，因为他们不被所听到的内容引导。

Now they are addressed repeatedly to encourage them to obey God and His Messenger and to warn them against turning away from Him. Should they do so they will be in the same position as those who hear God’s revelations being recited and who pay no heed to them. They are deaf and dumb although they may have ears to hear with and tongues to speak with. These are the vilest of all creatures on earth because they are not guided by what they hear.

信士们啊！你们应当服从真主和使者，既已听闻，就不要背弃他。不要像那些说“我们听见了”，实际上却不听从的人那样。在真主看来，最恶劣的生物，就是那些无法听闻、无法言语、不懂理智的聋哑人。真主若知道他们之中有任何善意，必定使他们听闻；即使使他们听闻，他们也必定会转身背离，拒不听从。（第20-23节）

Believers, obey God and His Messenger, and do not turn away from him now that you have heard [his message]. Do not be like those who say: ‘We have heard,’ while they do not listen. Indeed, the worst of all creatures, in God’s sight, are the deaf and dumb who are devoid of reason. If God had known of any good in them, He would certainly have made them hear. But even if He were to make them hear, they would have turned away and refused to listen. (Verses 20-23)

信士们被命令服从真主和祂的使者，并且在听到祂的启示时不要背弃。这段训诫紧接着一系列激励人心的引言，以及对那场战役的叙述。在那场战役中，真主的大能清楚可见：祂决定了事态的走向，并提供了帮助与支持。这一切使信士们确信，真主与他们同在，祂必定会粉碎不信道者的阴谋。因此，此后唯一恰当的做法就是倾听并服从。经历了这一切之后，若仍背弃真主的使者，不理会他的命令，这显然与任何有思考和反省能力之人的身份极不相称。

The believers are asked to obey God and His Messenger and not to turn away when they listen to His revelations. This address follows a number of inspiring introductions and an account of the events of the battle in which God’s hand was clearly seen at work as He determined the course of events and provided help and support. All this reassured the believers that God was with them and He was certain to foil the schemes of the unbelievers. Thereafter the only proper course of action was for them to listen and obey. To turn away from God’s Messenger and pay no heed to his orders after all that had happened would clearly be seen as totally unbecoming of anyone who has a mind to think and reflect.

提及动物之处位于其恰当的位置。此处用来指动物的阿拉伯语词汇，因其源自"行走"这一动作，所以也包括人类，因为人类同样行走于大地之上。然而，此处所用的这个词最常用于指四足动物。因此，它的用法带有明确的含义，使那些"聋、哑、无理智"的人看起来如同动物一般。

The mention of animals occurs at its appropriate place. The Arabic term used here to refer to animals includes human beings because this is derived from the act of walking. Human beings also walk on earth. However, the term used here is most commonly used for quadruped animals. Hence, its usage gives clear connotations so as to make those who are `deaf, dumb and devoid of reason’ appear like animals.

然后，他们被告诫不要对圣战（jihād）抱持消极态度，不要对生活的号召作出消极回应，也不要放弃改正错误的责任，无论错误以何种形式出现。“你们当防备一种迫害，它不但降及你们中的不义者，你们应当知道，真主的惩罚是严厉的。”（第25节）一个容忍其成员中一部分人不义的群体，本身也会沾染不义或恶行。当一个群体不去抵制行恶者，不采取任何积极措施惩罚违犯者时，它就应当与那些行恶和违法者一同承受惩罚。应当指出，最严重的恶行，是抛弃真主为了在人类生活中施行而制定的法律。作为一种制度，伊斯兰教有着严肃的主张，以社群内部的互助与团结为基础。当不义、腐败和恶行肆虐横行时，伊斯兰教不允许其信徒袖手旁观；更不用说看到真主的信仰被抛弃，真主的主宰地位被否认，并以虚假的主张取而代之。这样的人，不能指望仅仅因为自身善良，就能免于考验与试炼。

They are then warned against adopting a negative attitude to jihād, or making a negative response to the call to life, or refraining from the fulfilment of their duty to change what is wrong, whatever form it may take: “Beware of temptation that does not lure only those among you who are wrongdoers. Know that God is severe in retribution.” (Verse 25) A community that allows a section of its members to be unjust will be guilty of injustice or wrongdoing. When a community does not stand up to wrongdoers, when it does not take any positive steps to punish transgressors, it deserves to share in the punishment of those wrongdoers and transgressors. It should be said that the worst type of wrongdoing is to abandon God’s law which He has laid down to be implemented in human life. As a system, Islam has a serious outlook based on mutual help and solidarity within the community. Islam does not allow its followers to sit idle when injustice, corruption and wrongdoing continue on the rampage, let alone sees God’s faith abandoned and His Godhead denied in order to be substituted by false claims. Such people cannot hope to be spared trial and temptation simply because they are good within themselves.

由于反抗不公与恶行需要付出生命和财产的巨大牺牲,《古兰经》提醒最初的穆斯林群体其自身的弱小、人数的稀少,以及它所遭受的恐惧与迫害。它也提醒那些早期穆斯林,神如何庇护他们,赐予他们安全和丰厚的给养。因此,它绝不可迟疑于回应真主的使者所号召的那种生活方式,也不可回避承担这种生活的责任,正是这种生活保障了其尊严、自由与独立:"你们当回忆,当时你们在大地上是少数而被欺压的人,你们恐惧人们会把你们掳掠;他庇护了你们,以他的援助坚定了你们,并以各种佳美的给养供养你们,以便你们感恩。"(第26节)

Since resistance to injustice and wrongdoing requires great sacrifices of lives and property, the Qur’ān reminds the first Muslim community of its own weakness, small numbers, the fear and persecution it endured. It also reminds those early Muslims of how God extended His shelter to them and granted them security and good provision. It must never, then, hesitate to respond to the type of life to which God’s Messenger calls it, or to meet the responsibilities of this life that ensures its dignity, freedom and independence: “Remember when you were few and helpless in the land, fearful lest people do away with you: how He sheltered you, strengthened you with His support and provided you with many good things so that you might be grateful.” (Verse 26)

你必须牢记这一点，才能完全确信：真主的使者所召唤你们的，正是能赐予你们生命的道路。要牢记它，以便你们在面对任何形式或类型的不义时，永远不会心生畏缩。要回想你们软弱而恐惧的那些日子，那是在真主命令你们与不信道者作战之前，也是在使者召唤你们，尽管你们不情愿，仍要你们去迎战强大敌军之前的日子。当你们响应了这一召唤之后，再思考你们如今的处境：你们正在享受胜利、真主的回赐，以及祂为你们所提供的诸多美好之物。当你们思考这一切时，就会感恩，并因这份感恩而获得更多的回赐。

You must remember this in order to be absolutely certain that God’s Messenger calls you to that which will give you life. Remember it so that you do not ever feel reluctant to resist injustice of any type or form. Remember the days when you were weak and afraid. These were the days before God instructed you to fight the unbelievers, and before His Messenger called on you to face the mighty host in spite of your reluctance. Reflect on your situation after you have responded to this call and how you are now enjoying victory, God’s reward, and the many good things He has provided for you. When you reflect on all this, you will then express your gratitude and gain further reward for that gratitude.

接下来是另一段对信士们的劝诫。真主知道,财产和子女可能使人在回应这样的号召时丧失应有的态度,因为它们往往会助长恐惧和吝啬的品性。因此,《古兰经》强调财产和子女可能成为考验的对象,并警告人们那些可能使其在这种考验中失败的弱点。他们可能会过于不情愿回应圣战(jihād)的号召,或不愿承担真主托付给他们的责任以及他们所许下的忠诚誓约。不履行这些义务,便是对真主和祂的使者的背叛,也是对真主在世间托付给穆斯林群体的信任的背叛。这份信任要求穆斯林群体努力使真主的话语得以胜利,确立祂绝对的神性,并维护真理与公正。伴随这一警告的,是提醒人们真主为他们准备的伟大报酬,这报酬远远超过财产和子女的价值:"信道的人们啊!你们不要背叛真主和使者,也不要明知故犯地背弃你们所受的委托。你们应当知道,你们的财产和子女只是一种考验,而真主那里有重大的报酬。"(第27-28节)

Another address to the believers follows. God knows that property and children may discourage people from giving the proper response to such a call as they tend to enhance traits of fear and miserliness. Therefore, the Qur’ān highlights the fact that property and children may be the subject of a trial and warns against weaknesses that may cause people to fail in such a trial. They may feel too reluctant to respond to the call of jihād, or to shoulder the responsibilities of the trust God placed in them and the pledges of loyalty they have given. To refrain from the fulfilment of such duties is a betrayal of God and His Messenger, and a betrayal of the trust God has assigned to the Muslim community on earth. This trust requires the Muslim community to strive to make God’s word triumphant, establish His Godhead as absolute, and maintain truth and justice. Coupled with this warning is a reminder of the great reward that God has in store for them which outweighs by far the value of property and children: “Believers, do not betray God and the Messenger, nor knowingly betray the trust that has been reposed in you. Know that your worldly goods and your children are but a trial, and that with God there is a great reward.” (Verses 27-28)

背弃真主赋予穆斯林群体的责任，就是对真主和祂的使者的背叛。伊斯兰信仰的根本问题在于：唯独将神性归于真主，并且只遵循真主的使者先知穆罕默德ﷺ所传达给我们的内容。纵观人类历史，人们并非完全否认真主，而大多是以同源的方式将伙伴加于祂身上。有时这表现为信仰与崇拜方面的错误，但更为常见的，是将主权和权威归于祂之外的其他事物。因此，根本问题不在于让人们相信真主，而在于使这种信仰摆脱一切扭曲而保持纯正。“除真主外别无应受崇拜者”这一宣言，意味着真主是他们在世间生活的主宰，正如他们承认祂在宇宙中的主权一样。这一点体现在《古兰经》的经文中：“在天上是独一的主，在地上也是独一的主。”（43:84）这一根本问题还意味着，真主的使者是传达真主对人类旨意的唯一来源，因此人们必须遵从他的一切命令和指示。

To abandon the duties God has assigned to the Muslim community is a betrayal of God and His Messenger. The basic issue in the Islamic faith is that of attributing Godhead purely and solely to God alone, following only what has been conveyed to us by His Messenger, the Prophet Muĥammad (peace be upon him). Throughout human history, people did not deny God altogether, but they mostly associated partners with Him. On a few occasions, this took the form of beliefs and worship, but the form of attributing sovereignty and authority to others beside Him was much more common. Therefore, the basic issue is not to make people believe in God, but to make such a belief pure of all distortion. The declaration that “there is no deity other than God” means that He is the sovereign over their life on earth, as they acknowledge His sovereignty in the universe. This is embodied in the Qur’ānic statement: “It is He alone who is God in heaven and God on earth.” (43: 84) This basic issue also entails that God’s Messenger is the only source to convey what God wants of human beings, and this means that they must follow all his orders and directives.