《安法尔》（战利品）| 逆真理而行 30-40

《安法尔》（战利品）| 逆真理而行 30-40 - 《古兰经》的荫庇之下 | Quran Course

该章继续其训谕，回顾过往的若干情景，并将其与当下相比较。它描绘出一幅场景，展示了两种境况之间的巨大鸿沟，以此为那支参加战役并取得伟大胜利的穆斯林群体带来益处。如此，穆斯林便能体会真主在其所筹划之事中所显现的恩典。与此相比，一切战利品都显得微不足道，一切牺牲也都无足轻重。

The sūrah continues its address showing glimpses from the past and compares them with the present. It paints a scene showing a great gulf between the two situations for the benefit of the Muslim community which fought the battle and achieved a great victory. Thus Muslims are able to appreciate God’s grace as manifested in what He had planned for them. Compared to that, all the spoils of war appear trivial and all sacrifices of little consequence.

第一段描述了穆斯林在麦加的总体状况，也描述了在麦地那战役之前的情形。他们人数稀少，装备匮乏，以至于时常担心敌人会发动突袭。然而，凭着真主的恩典，这一切都转变为力量、安全与充足给养的局面。本段则描述了不信道者在先知即将迁往麦地那之前，图谋对付真主的使者时的态度。他们背弃真主的启示，声称如果他们愿意，也能造出类似的经文。他们的态度极为顽固，甚至祈求如果穆罕默德所传的真主讯息是真实的，那么真主的惩罚就快降临。他们宁愿如此，也不愿接受并遵循其中的指引。本段还提到，他们调配资源，以使人们远离真主的指引，并汇集钱财，准备对真主的使者发动袭击。他们被警告说，他们的一切努力在今世都将彻底失败，而在后世他们将被驱入火狱。他们的图谋与策划，将使他们在两世都遭受亏损。

The first passage described the general situation of the Muslims in Makkah, and also in Madinah before the battle. They were small in number, poor in equipment to the extent that they always feared their enemies could launch an onslaught against them. However, by God’s grace all that was changed to a situation of strength, security and good provision. In the present passage, the sūrah describes the attitude of the unbelievers as they scheme against God’s Messenger shortly before his departure to Madinah. They turn away from God’s revelations, claiming that they could produce something similar if they so wished. Their attitude is so stubborn that they appeal for God’s punishment to come sooner if Muĥammad’s message from God is true. They prefer this to accepting it and following its guidance. The passage also includes a reference to the fact that they allocate their resources so as to turn people away from God’s guidance and pool their money in order to launch an onslaught on God’s Messenger. They are warned that all their efforts will end in total failure in this life, and then they will be driven to hell in the life to come. Loss in both worlds will be the result of their scheming and plotting.

归根结底，真主指示先知面对不信者，让他们在两种选择之间做出抉择。第一种是：他们停止顽固地否认真理，停止对真主及其使者的敌意，那么真主将赦免他们过去所犯的一切罪恶和恶行。第二种是：他们继续保持这种态度，那么先前各民族所遭遇的命运也将降临到他们身上，他们将承受真主为他们所定的惩罚。

Ultimately God directs the Prophet to confront the unbelievers with a choice between two alternatives. The first is that they stop their stubborn denial of the truth and their hostility to God and His Messenger, in which case God will forgive them all the sins and evil deeds they committed in the past. Alternatively, they continue with their attitude, in which case the fate that engulfed earlier communities will befall them too. They will then suffer the punishment God will determine for them.

真主随后命令穆斯林与他们作战，直到将他们的力量彻底摧毁。

God then commands the Muslims to fight them until all their power is destroyed.

因此,他们将无法再策划反对穆斯林,也无法使穆斯林背离信仰。战斗应当持续,直到整个大地都承认神性唯独属于真主,一切顺服都归于祂。

Thus, they will no longer be able to scheme against the Muslims and turn them away from their faith. The fight should continue until all Godhead is recognized throughout the earth as belonging to God alone, and all submission is made to Him.

如果他们因此放弃对抗、表示顺服，先知（愿主赐福并使他平安）就会接受他们的这一表态。至于他们的内心想法和意图，则只有真主知道，祂将就此追究他们的责任。然而，如果他们转身离去，仍然继续对穆斯林群体发动战争，否认真主对整个宇宙的主宰，拒绝向祂臣服，那么穆斯林就将继续与他们作战，并且信靠他们的主宰真主，祂必将给予他们支持。

If they, then, give up and surrender, the Prophet (peace be upon him) will accept that from them. As for their thoughts and intentions, these are known to God. He will hold them accountable for these. However, if they turn away and continue with their campaign against the Muslim community, denying God’s Lordship over the whole universe and refusing to submit to Him, the Muslims will then continue to fight them, trusting to God, their Master, who will provide them with His support.

“请你们记住，当时不信道者怎样策划陷害你，想要把你囚禁、杀害或驱逐。他们这样策划，真主也在筹划，真主是最善于筹划的。”（第30节）这是对麦加局势的提醒，那时情况尚未发生彻底的转变。这一提醒同时也是对未来的一种安慰，并引人留意真主旨意运行背后的智慧。最先接受《古兰经》训谕的穆斯林对这两种境况都十分清楚，因为他们两者都亲身经历过。对他们过去不久的遭遇、以及那些日子里的恐惧和忧虑的回忆，足以让他们体会到当下的安全与平安。他们知道不信道者的阴谋，也知道他们想要对先知ﷺ做什么。

“Remember how the unbelievers were scheming against you, seeking to keep you in chains or have you slain or banished. Thus they plot and plan, but God also plans. God is above all schemers.” (Verse 30) This is a reminder of the situation in Makkah before things underwent a total transformation. This reminder serves also as a reassurance concerning the future, and draws attention to the wisdom behind the operation of God’s will. Those Muslims who were the first to be addressed by the Qur’ān were fully aware of both situations, having experienced both. A reminder of their immediate past, as well as the fear and worry they experienced in those days, was sufficient to make them appreciate the safety and security of the present. They were aware of the unbelievers’ scheming and what they planned to do with the Prophet.

不仅他们的阴谋彻底落空，那些不信道者还遭受了屈辱的惨败。

But not only their schemes were totally foiled; the unbelievers also suffered a humiliating defeat.

不信道者曾考虑过各种方案:他们想过逮捕真主的使者并将他锁上枷锁,直到他死去;他们也考虑过杀害他,以便一劳永逸地摆脱他;他们还想过驱逐他,将他放逐出去。在权衡了每一种方案的利弊之后,他们决定杀害他,并把这项任务交给若干名年轻人,每人来自不同的部族,使所有部族都共同分担对他的刺杀。这样,他的本族哈希姆家族就无法同时与所有阿拉伯人作战。随后,他们便可以接受血金的赔偿,整件事也就到此为止了。

The unbelievers were considering alternatives: they thought of arresting God’s Messenger and putting him in chains until he died, and they also considered killing him so that they could get rid of him once and for all. They also thought of driving him away, sending him into exile. Having considered the pros and cons of each of these alternatives, they chose to kill him, entrusting the task to a number of young men, each belonging to a different tribe, so that all tribes would share in his assassination. His own clan, Hāshim, would thus be unable to fight all the Arabs at once. They would then accept an offer of blood money and the whole matter would finish at that.

在注释这节经文时,伊玛目艾哈迈德引述伊本·阿拔斯的话说:"古莱氏人有一夜在麦加商议。他们中有人提议,次日早晨把先知锁起来;也有人提议杀了他;还有人提议只要把他放逐就足够了。真主把他们的阴谋启示给了先知ﷺ。那天夜里,阿里睡在先知ﷺ的床上,而先知ﷺ离开了城市,直到到达山洞。不信道者整夜监视着阿里,以为他就是先知ﷺ。早晨,他们冲上前去,却发现阿里在床上睡着。他们意识到自己的阴谋已经落空。他们问他:'你的同伴在哪里?'他回答:'我不知道。'他们循着脚印追踪,但到了山上,就再也分辨不出他的踪迹。他们爬上山,经过山洞,看见蜘蛛已在洞口结满了网。他们想,如果他进了山洞,洞口就不会有蜘蛛网。总之,他在那山洞里待了三夜。" "他们策划,真主也在策划,真主是最善于策划的。"(第30节) 这些话描绘出一幅令人深受触动的画面,尤其当我们努力想象那群多神教的古莱氏人如何开会商议的情景:他们讨论各种办法,权衡每一项提议的利弊。然而,全能的真主完全知晓他们所说所决定的一切。祂使他们的阴谋归于徒劳,而他们对祂的谋划却全然不知。整个场景充满了强烈的讽刺意味,同时也令人敬畏。那些软弱笨拙的人类,怎能与真主相提并论?他们所设计的东西,又怎能与祂的安排相比?祂有能力完成祂所意欲的一切。《古兰经》的文体以其无可模仿的独特方式描绘出这一画面，使其生动鲜活，从而震撼人心，引发人们的深思。

Commenting on this verse, Imām Ahmad relates on the authority of `Abdullāh ibn `Abbās: “The Quraysh were in consultation one night in Makkah. Some of them suggested that the following morning they should put the Prophet in chains; but others suggested that they should kill him, while still others suggested that it was sufficient to have him banished. God revealed to the Prophet what they were scheming. That night, `Alī slept in the Prophet’s bed, while the Prophet (peace be upon him) moved out of the city until he reached the cave. The unbelievers spent the night watching `Alī, but thinking him to be the Prophet. In the morning, they rushed to him, but instead they discovered `Alī sleeping in his bed. They realized that their scheming had been foiled. They asked him: ‘Where is your companion?’ He answered: `I do not know.’ They traced his footsteps, but when they reached the mountain, they could no longer distinguish his trace. They climbed up the mountain and passed by the cave and saw that spiders had weaved their webs over its entrance. They thought that if he had gone into the cave, there would be no spider’s web at the entrance. All in all he stayed in that cave three nights.” “They plot and plan, but God also plans. God is above all schemers.” (Verse 30) These words paint a picture that leaves a profound effect, particularly when we stretch our minds to imagine that meeting of Quraysh idolaters and how they held their consultations discussing alternatives, looking at the advantages and disadvantages of every suggestion that was put forward. Yet, God Almighty was fully aware of all they said and decided. He rendered their schemes futile, but they were totally unaware of His planning. The whole scene is full of acute irony. But it is at the same time an awe-inspiring scene. How could those human beings, weak and clumsy as they were, be compared to God? Could anything they devised be compared to His design, able as He is to accomplish every purpose of His? The Qur’ānic style paints this image in the same inimitable method of the Qur’ān, bringing it alive so that it shakes hearts and set minds thinking.

在对古莱什人的阴谋以及他们针对先知所策划之事做了这段简短却意味深长的提及之后，本章转而描述不信者的态度、他们的行为、捏造和主张。他们甚至声称，只要愿意，自己便能creat出与《古兰经》相似的内容。与此同时，他们把《古兰经》说成是古人的神话传说。

After this brief but highly suggestive reference to the scheming of the Quraysh and what they plotted against the Prophet, the sūrah moves on to describe the attitude of the unbelievers, their deeds, fabrications and claims. They went as far as claiming they were able to produce something similar to the Qur’ān, if only they chose to do so. At the same time, they described the Qur’ān as fables of the ancients.

“每当我的启示被诵给他们听时，他们会说：‘我们已经听过了。如果我们愿意，我们当然也能说出像这样的话。这不过是古人的神话传说。’”（第31节）

“Whenever Our revelations are recited to them, they would say: ‘We have heard them. If we wanted, we could certainly compose the like of this. This is nothing but fables of the ancients.’“ (Verse 31)

在他对《古兰经》的学术性注释中，伊本·凯西尔提到，说这番话的人是安-纳德尔·本·哈里斯。

In his scholarly commentary on the Qur’ān, Ibn Kathīr mentions that the person who said this was al-Nađr ibn al-Ĥārith:

纳德尔曾前往波斯帝国，在那里学习了波斯历史，并阅读了关于过去波斯国王的记载，例如鲁斯塔姆和伊斯凡迪亚尔等人的故事。他回到家乡时，正值真主的使者ﷺ已经接受了真主的使命之后，他听到使者ﷺ向众人诵读《古兰经》。每当先知ﷺ与某一群人谈话结束后，纳德尔便会坐在他们中间，给他们讲述那些古代国王的故事。接着，他会问他们：“请告诉我，凭真主起誓，谁讲的故事更好：是我，还是穆罕默德ﷺ？”因此，在白德尔战役之日，他被俘获时，先知ﷺ下令将他处决。感谢真主，这一命令得以执行。34

Al-Nađr had been to the Persian Empire where he learnt Persian history and read accounts of past Persian kings, such as Rustam and Isfandayar. When he returned home, he saw God’s Messenger (peace be upon him) after he had been entrusted with God’s message, and he listened to him reciting the Qur’ān to people. When the Prophet finished talking to any group of people, al-Nađr would sit with them and tell them stories of those ancient kings. He would then ask them: ‘Tell me, by God, who tells better stories: I or Muĥammad?’ Hence, when he fell captive on the day of the Battle of Badr, the Prophet ordered that he should be executed. His order was carried out, thank God.34

先知的一位同伴曾俘虏过他，那就是米格达德·伊本·阿斯瓦德，正如伊本·贾里尔·塔伯里所记载的那样： Wait—I must correct: the Prophet's companion who had taken him prisoner refers to the Prophet ﷺ being captured? The text says "The Prophet's Companion who had taken him prisoner" — "him" refers to the Prophet's Companion's captive, ambiguous. Per rules, translate faithfully. Corrected translation: 先知的一位同伴曾俘虏过他，这位同伴是米格达德·伊本·阿斯瓦德，正如伊本·贾里尔·泰伯里所记载的那样：

The Prophet’s Companion who had taken him prisoner was al- Miqdād ibn al- Aswad, as Ibn Jarīr al-Ţabarī reports:

先知下令处决乌格baa·本·阿比·穆艾特、图艾伊迈·本·阿迪伊和纳达尔·本·哈里思。当先知下令处决纳达尔时，俘虏他的圣门弟子米格达德说：

The Prophet ordered the execution of `Uqbah ibn Abī Mu`ayţ, Tu`aymah ibn `Adiy and al-Nađr ibn al-Ĥārith. When he ordered the killing of al-Nadr, al- Miqdād, the Prophet’s Companion who had taken him prisoner, said:

“上帝的使者啊，他是我的俘虏！”35 先知说：“他曾经说过诋毁上帝经典的话。”先知再次下令处决阿勒-纳德尔。

‘Messenger of God, he is my prisoner!’35 The Prophet said: ‘He used to say things against God’s book.’ The Prophet again ordered al-Nadr’s execution.

穆格达德再次说道:"真主的使者啊,这是我的俘虏!"先知说:"我的主啊,求你以你的恩惠使穆格达德富足。"穆格达德表示,他所期望的,只是能得到先知的这样一句祷告。

Al-Miqdād again said: `Messenger of God, he is my prisoner!’ The Prophet said: `My Lord, enrich al-Miqdād with Your bounty.’ Al-Miqdād commented that all he had hoped for was to have such a prayer by the Prophet.

这段经文是针对纳德尔(al-Nađr)以及他对《古兰经》所说的话而降示的:"当我们的启示被诵读给他们听时,他们会说:'我们已经听见了。如果我们愿意,我们当然也能作出类似的话来。这不过是古人的神话罢了。'"(第31节)36

It was in reference to al-Nađr and what he used to say about the Qur’ān that this verse was revealed: “Whenever Our revelations are recited to them, they would say: ‘We have heard them. If we wanted, we could certainly compose the like of this. This is nothing but fables of the ancients.’“ (Verse 31)36

不信道者声称《古兰经》只是古人的传说，这一说法在《古兰经》中多次被提及。在另一章中我们读到："他们说：'这是古人的神话，他叫人替他写下来，早晚都有人念给他听。'"（25：5）

The unbelievers’ claims that the Qur’ān was nothing but the tales of ancient people is mentioned several times in the Qur’ān. In another sūrah we read: “And they say: ‘Fables of ancient times which he has caused to be written down, so that they might be read out to him in the morning and the evening.’“ (25: 5)

这只是他们为抵制《古兰经》、阻止其深刻影响而采取的一系列阴谋中的一个环节。他们意识到，《古兰经》是直接诉诸人的天性的，而这种天性的根基正是植根于其本质构造之中的真理。因此，它所产生的回应必然是积极的。它以其不可抗拒的权威震撼人心，人们便向其无可辩驳的逻辑低头。于是，古莱氏的长老们策划了一些他们自己也知道毫无根据的阴谋。尽管如此，他们还是试图在《古兰经》中找出与古代民族的寓言和传说相似的内容，以在民众中制造混乱。他们的目的，不过是要维持自己对那些民众的统治。

This was only one episode in a chain of manoeuvres which they attempted in order to resist the Qur’ān and stop its profound effect. They realized that the Qur’ān put its address to human nature, based on the truth implanted in its very constitution. Hence, its response was bound to be positive. It confronted minds with its overpowering authority and they yielded to its irrefutable logic. Therefore, the elders of the Quraysh concocted some manoeuvres which they knew to be without foundation. Nevertheless, they tried to find in the Qur’ān something similar to the fables and legends of ancient communities in order to spread confusion among the masses. Their aim was simply to maintain their sway over those masses.

那些古莱什的长老们认识到伊斯兰讯息的本质，因为他们完全了解其术语和表达方式在他们语言中的含义。

Those elders of the Quraysh recognized the nature of the Islamic message, because they were fully aware of the meaning of its terms and expressions in their language.

他们认识到，“除真主外别无应受崇拜的主，穆罕默德是真主的使者”这句宣言，意味着反抗一切人类的权威，彻底否定人类的主权，并承认一切主权唯独属于真主。这也意味着，要践行这种顺服，就必须遵循真主的使者穆罕默德ﷺ的教导，而排斥一切自称代表真主说话的人。他们明白，凡宣读这一宣言的人，都会立即反抗古莱什人的权威、领导和统治。他们毫不犹豫地加入了由先知ﷺ领导的群体，承认他的权威。他们不再对家族、宗族、部落、领导层或任何人类权威怀有忠诚之情。他们的全部忠诚都献给了这一新的领导及其所庇护的群体。

They recognized that the declaration, ‘there is no deity other than God, and Muĥammad is God’s Messenger,’ signified a rebellion against all human authority, a complete rejection of the sovereignty of human beings and an acknowledgement that all sovereignty belonged to God alone. It also signified that putting such submission into practice meant following the teachings of Prophet Muĥammad, God’s Messenger, to the exclusion of all those who claimed to speak for God. They were aware that those of them who made that declaration rebelled immediately against the Quraysh’s authority, leadership and sovereignty. Without hesitation, they joined the community led by the Prophet, acknowledging his authority. They no longer entertained any feeling of loyalty to family, clan, tribe, leadership or human authority. All their loyalty was given to this new leadership and the community under its care.

这正是“万物非主，唯有真主”以及“穆罕默德是真主的使者”这一宣言的真正意义。古莱氏的长老们亲眼见证了这一现实，他们认识到，这一宣言对他们的社会、政治、经济和宗教秩序构成了威胁。新穆斯林的宣言并不像当今那些自称为穆斯林的人所表现的那样空洞无力。这些人之所以宣称自己是穆斯林，只是因为他们口头重复这一宣言，并进行一些礼拜仪式。然而，他们很少留意这样一个事实：真主的主宰在人类生活中已不再具有任何实际意义，因为人们任由人造的法律和无知的领导者来主持和管理整个社会的事务。

This is certainly the true significance of the declaration that there is no deity other than God and that Muĥammad is God’s Messenger. This was a reality witnessed by the elders of the Quraysh who recognized the threat it constituted to their social, political, economic and religious set-up. The new Muslims’ declaration did not have the hollow and feeble significance demonstrated by those who nowadays claim to be Muslims. They make such a claim only because they repeat this declaration verbally and offer some worship rituals. However, they pay little heed to the fact that God’s Lordship no longer has any practical significance in human life, since human beings allow man-made laws and ignorant leadership to conduct and manage all society affairs.

诚然,在麦加时期,伊斯兰既没有可以提出的法典,也没有能够施行该法典的国家,即便有这样的法典。然而,那些通过宣誓而进入伊斯兰之门的人,立即承认先知穆罕默德ﷺ的领导地位,并将全部忠诚献给穆斯林共同体。他们反叛阿拉伯蒙昧时代社会的领导,并否认对家族、氏族、部落等任何形式的效忠。因此,他们的宣誓具有其真正的政治意义。

It is true that in Makkah, Islam had neither a legal code to put forward nor a state to implement such a code, had it been there. However, those who made the declaration that brought them into the fold of Islam immediately acknowledged the leadership of the Prophet Muĥammad and gave all their loyalty to the Muslim community. They rebelled against the leadership of the Arabian jāhiliyyah society, and disclaimed any loyalty to family, clan, tribe, etc. Hence, their declaration had its true political significance.

这正是古莱什族长老们所担忧的，因为他们已经意识到伊斯兰与《古兰经》所构成的威胁。早先，当一些有远见的人否弃异教徒的信仰与仪式，宣称他们信奉真主的独一，只崇拜祂一位时，古莱什人一点也不担心。那些人否弃一切偶像崇拜，不向阿拉伯的任何偶像献上任何崇拜仪式。如果事情仅止于此，那么任何蒙昧（jāhiliyyah）社会中掌权的人都不会在意，因为他们不认为仅凭信仰与崇拜仪式会对其权威构成任何威胁。与一些善良而真诚、希望成为穆斯林的人所想的不同，伊斯兰并不止于此。伊斯兰是一场积极的运动，伴随着这一宣告而来。它要求其信徒与蒙昧社会及其观念性的信仰、价值观、领导、法律和权威划清界限。它还要求其信徒只效忠于那愿意将伊斯兰付诸实践的穆斯林领导层。这让古莱什族的长老们极为忧虑，因此他们试图以各种手段加以抵制，包括他们虚假的声称：《古兰经》不过是古人的神话传说，并且他们自己也能创作出类似的作品。他们显然没有能力做到这一点。《古兰经》屡次挑战他们，要求他们拿出哪怕一章与之相似的sūrah，而每一次他们的尝试都以惨败告终。

This was indeed what worried the Quraysh’s elders as they recognized the threat posed by Islam and the Qur’ān. In earlier days, they were not at all worried when some individuals of foresight disowned the beliefs and rituals of the unbelievers, declaring that they believed in God’s oneness and worshipped Him alone. Those individuals disowned all idolatry, offering no worship ritual to any of the Arabian idols. If the whole matter is confined to this, those who wield authority in any jāhiliyyah society would not care, because they do not see any threat to their authority in mere beliefs and worship rituals. Unlike what some kind and sincere people who wish to be Muslims may think, Islam is not confined to this. Islam is a positive movement that accompanies this declaration. It requires its followers to dissociate themselves from jāhiliyyah society, its conceptual beliefs, values, leadership, laws and authority. It also requires its followers to acknowledge loyalty only to the Muslim leadership which wants to bring Islam into practice. This was extremely worrying to the elders of the Quraysh, so they tried to resist it by various means, including their false claim that the Qur’ān was nothing but fables of the ancients, and that they could produce something similar to it. They certainly had no power to do so. The Qur’ān has challenged them time and again to produce even one sūrah similar to it. Every time they tried, their attempts ended in miserable failure.

寓言是一种古老的故事，其中包含了一些关于神明和传说英雄超凡勇气的迷信观念。它讲述的是充满大量迷信色彩的虚构事件。

A fable is an old tale that includes some superstitious beliefs about deities and the supernatural courage of legendary heroes. It speaks of imaginary events that involve so much superstition.

那些古莱氏的长老们,把《古兰经》中关于先前各民族和各族群的记载、显示给他们的神迹,以及《古兰经》对真主如何毁灭不信道者、拯救信道者的描述,都斥为古人的神话传说,并向民众这样宣称。他们指控穆罕默德把这些内容都写了下来,以便向麦加的阿拉伯人讲述,并声称这些内容是真主启示给他的。阿勒-纳德尔·本·哈里斯会在先知讲完话后接替先知的位置,向人们讲述他在波斯旅行时所学到的故事和传说。有时,阿勒-纳德尔甚至会让一群人围坐在先知讲话的那群人旁边,然后对他的听众说:“这些传说和穆罕默德讲的故事相似,但我并不自称是先知,也没有接受任何启示。他讲的全都是同一类的神话和传说。”这样的说法无疑会在人们中间造成一些混乱,尤其是在开始的时候,直到人们清楚地看出这些传说与《古兰经》完全不同。因此,我们便能理解,为何先知在白德尔战役之前发布公告,下令应当杀掉阿勒-纳德尔·本·哈里斯。

Those Quraysh elders referred to the accounts given in the Qur’ān of earlier nations and communities, the miracles shown to them and to the Qur’ānic descriptions of how God destroyed the unbelievers and saved the believers and said to the masses that such accounts were only fables of ancient people. They alleged that Muĥammad had it all written down in order to relate the same to the Arabs in Makkah, claiming that they had been revealed to him by God. Al-Nađr ibn al-Ĥārith would take the Prophet’s place after he had finished speaking to people, and would relate to them fables and legends which he had learnt on his travels in Persia. At times, al-Nađr would even have a group of people in a circle sitting next to the group addressed by the Prophet. He would then say to his audience: “These legends are similar to the fables related by Muĥammad, but I do not claim to be a Prophet or to receive any revelations. His are all fables and legends of the same type.” Such claims must, no doubt, have created some confusion among people, particularly at the beginning, before those legends were clearly seen as totally different from the Qur’ān. Hence, we appreciate why the Prophet issued an announcement before the Battle of Badr that al-Nađr ibn al-Ĥārith should be killed.

然后,当他被俘时,先知下令将他与另外几名俘虏处死,因为先知不愿接受对这些人的赎金。ﷺ

Then, when he was taken prisoner, the Prophet ordered his execution along with a couple of other prisoners for whom the Prophet was not prepared to accept ransom.

然而，这类做法在麦加并未持续多久。这些伎俩很快被看穿了其本来面目。《古兰经》以其压倒性的逻辑和直接触动人性的深刻真理，轻而易举地克服了所有这些伎俩和手段。它们无一能以任何方式抵挡《古兰经》。因此，古莱什的长老们陷入极大的恐惧，并号召所有追随者："不要听这部《古兰经》。用嘘声和嘲笑打断它的诵读，这样你们就能占上风。"（41：26）然而，他们的领袖，如阿布·苏福延、阿布·贾赫勒和阿赫纳斯·本·沙里格，却各自私下在夜间前去聆听《古兰经》的诵读。他们中没有一人能克制自己，夜复一夜地前去聆听先知诵读真主的启示。每个人都以为只有自己独自一人。当他们彼此发现后，便郑重立下荣誉的誓约，不再这样做。他们担心被年轻人看见，那样年轻人便会聆听《古兰经》，进而接受伊斯兰信仰。

However, such matters did not last long in Makkah. These ploys were seen for what they really were. With its overpowering logic and profound truth that directly appealed to human nature, the Qur’ān could easily overcome all such ploys and manoeuvres. Nothing of them was able to resist the Qur’ān in any way. Hence, the elders of the Quraysh were in terrible fear and called on all their followers: “Do not listen to this Qur’ān. Cut short its recitation with booing and laughter, so that you may gain the upper hand.” (41: 26) But their leaders, such as Abū Sufyān, Abū Jahl and al Akhnas ibn Sharīq went secretly at night, each on his own, to listen to the Qur’ān being recited. None of them could bring himself to refrain from being there night after night, to listen to the Prophet as he recited God’s revelations. Each one of them thought he was totally alone. When they discovered each other, they made a firm pledge of honour not to do it again. They feared that they would be seen by young people who would then listen to the Qur’ān and accept the Islamic faith.

纳德尔试图借讲故事来吸引人们的注意、使人们远离《古兰经》，这种做法并非最后一次。此后它以不同的形式和面貌反复出现，并且还将继续重演。在当今时代，这一信仰的敌人同样企图把人们的注意力从《古兰经》上移开。而当他们发现自己的一切企图终归失败时，便转而将《古兰经》贬低为诵经者用来吟唱、以迷惑听众的一堆赞歌。他们还将其制成护身符和符咒，供人佩戴，或放入口袋，或压在枕头底下。人们这样做时，便想象自己已是穆斯林，并以为自己已经对《古兰经》给予了应有的尊重。

Al-Nađr’s attempt to attract people’s attention to his stories in order to turn them away from the Qur’ān was not the last of its kind. It was repeated in different shapes and forms, and it will continue to be repeated. In our present times, the enemies of this faith have also tried to turn people’s attentions away from the Qur’ān. But when they realize that all their attempts end in failure, they try to reduce the Qur’ān to a collection of hymns that reciters sing to enchant their audience. They also make of it charms and talismans which people wear or put in their pockets or under their pillows. When people do so, they imagine that they are Muslims and they think that they have paid the Qur’ān all its due respect.

《古兰经》已不再是人类生活的准则。这个宗教的敌人设法提供了一些脆弱的替代品，人们依靠它们来指导生活中的一切事务。事实上，人们正是从这些脆弱的替代品中推导出自己的观念、法律、价值和标准。这些敌人随后告诉大众，宗教仍受到尊重，《古兰经》也完好无损。它每天早晚、随时都在为你们诵读，你们可以聆听这些诵读并为之陶醉。你还想让《古兰经》为你做什么呢？至于你们的观念、制度、法律、宪法、价值和标准，你们可以去参照其他东西，那些才是一切的权威。

The Qur’ān is no longer the guideline for human life. The enemies of this religion have managed to provide flimsy substitutes for it to which people refer for directives concerning all matters of life. Indeed, it is from such flimsy alternatives that people derive their concepts, laws, values and standards. These enemies then tell the masses that religion is held in a position of respect and that the Qur’ān is intact. It is being recited for you morning and evening, and at all times. You may listen to such recitations and be enchanted with them. What else do you want the Qur’ān to do for you? As for your concepts, systems, laws, constitutions, values and standards, you may refer to other things which are the authority for all that.

这与纳德尔·本·哈里斯所使用的手段如出一辙，只是更加精巧，以适应现代生活的种种复杂情况。事实上，这只是众多形式中的一种。纵观历史，伊斯兰教这一宗教从未缺少图谋不轨的敌人。

It is the same ploy as employed by al-Nađr ibn al-Ĥārith, but with more sophistication to suit modern life with all its complexities. Indeed, it is just one of numerous forms. Throughout its history, this religion of Islam has never been short of enemies scheming against it.

令人惊叹的是,《古兰经》始终具有压倒性的力量,尽管人们不断设计出更加精巧的阴谋企图削弱它。这部天启之书具有如此卓越的特质,对人性有着如此强大的吸引力,以至于它能够战胜地上邪恶势力的一切阴谋,也能够战胜犹太复国主义者和帝国主义者的阴谋——他们在世界各地、各个时代所建立的国际权力中心都包括在内。这部经典不断在世界各地击溃它的敌人,迫使他们在所有面向穆斯林世界的电台中为它留出时段。我们听到它从犹太教和基督教电台播出,也听到从那些受他们操控、却谎称自己是穆斯林的代理人所控制的电台播出。

What is remarkable about the Qur’ān is that it remains overpowering, despite the ever more sophisticated schemes that seek to undermine it. This divine book has such remarkable characteristics and such great appeal to human nature that it is able to overcome all the scheming of the forces of evil on earth, as well as the scheming of the Zionist Jews and imperialists, with all the international centres of power they erect everywhere and at all times. This book continues to crush its enemies the world over, forcing them to allocate a slot for it on all radio stations addressing the Muslim world. We listen to it being broadcast from Jewish and Christian radio stations as well as those controlled by their agents who falsely claim to be Muslims.

这是事实：他们只有在成功地使穆斯林大众心中的《古兰经》沦为仅仅是赞美诗和诵读，或护身符和符咒之后，才会将其广为传播。他们也成功地使《古兰经》在穆斯林大众心中失去了地位，不再是他们的生活准则。他们以其他的指引来源取代了它。尽管如此，这部经典依然存在，并且将继续存在，总会有一个穆斯林群体，将《古兰经》置于应有的位置，视其为唯一的指引来源。这个群体期待真主关于胜利的应许得以实现，以便他们能够在大地上重建伊斯兰。这种情况曾经发生过，也必将再次发生，尽管穆斯林社群在世界许多地区正遭受迫害和灭绝的企图。

It is true that they broadcast it only after they have succeeded in reducing it in the minds of the Muslim masses to little more than hymns and recitals, or charms and talismans. They have also succeeded in dislocating it in the minds of the Muslim masses, so that it is no longer their guideline for life. They have replaced it with other sources of guidance. Nevertheless, this book continues to do so and there will continue to be a Muslim community that assigns to the Qur’ān its proper position, making it its only source of guidance. This community awaits the fulfilment of God’s promise of victory so that they can re-establish Islam on earth. This had happened once and will certainly happen again, despite all persecution and extermination attempts to which the Muslim community is being subjected in many areas of the world.

该章接着描述了不信道者令人惊讶的顽固态度。他们试图与真理抗争，结果却落败了。然而，傲慢使他们无法承认真理及其权威，也无法向它臣服。

The sūrah goes on to describe an attitude of most amazing stubbornness by the unbelievers. They try to wrestle with the truth and they are defeated. Pride, however, prevents them from acknowledging the truth and its authority or submitting to it.

因此,他们祈求上帝从天上降下石头击打他们,或者用严厉的惩罚降临到他们身上,以此来证明《古兰经》若是真理的启示。他们没有祈求上帝引导他们认识真理并使他们能够遵循真理,反而为自己的毁灭祈祷:"他们还说:'上帝啊,如果这确实是你所启示的真理,那就从天上向我们降下石头,或者给我们施以严厉的惩罚吧。'"(第32节)

Hence, they appeal to God to rain down stones over them or to smite them with grievous suffering, if the Qur’ān were the truth revealed by Him. Instead of praying to God to guide them to the truth and enable them to follow it, they pray for their own undoing: “They would also say: ‘God, if this be indeed Your revealed truth, then rain down upon us stones from the skies, or inflict grievous suffering on us.’“ (Verse 32)

这是一种非常奇怪的请求，它显露出一种坚定不移的固执，宁可彻底毁灭，也不肯屈服于真理，即便那是绝对的真理。健全的人性在产生怀疑时，会向真主祈求，请祂显示真理并引导它走向真理。健全的人性并不会因此感到丝毫的屈辱。但当它被失控的骄傲所败坏时，傲慢便驱使它走向罪恶，以至于在真理变得清晰而无可辩驳时，它宁愿承受痛苦与毁灭，也不愿承认真理。麦加的不信道者正是以这种顽固抗拒先知ﷺ的使命。然而，尽管存在如此持久的顽固，这一使命最终还是取得了胜利。

This is certainly a very strange appeal which betrays a state of unwavering stubbornness that prefers total ruin to yielding to the truth, even when it is the absolute truth. When sound human nature experiences doubt, it prays to God to show it the truth and guide it to it. Sound human nature does not find that at all demeaning. But when it is corrupted by uncontrolled pride, arrogance drives it into sin to the extent that it prefers suffering and ruin to acknowledging the truth when it becomes clear, irrefutable. It is with this type of obstinacy that the unbelievers in Makkah resisted the Prophet’s message. But this message was victorious in the end, despite such persistent obstinacy.

该章节清楚地表明，他们确实应当受到从天而降的石雨惩罚，或是遭受痛苦的刑罚，正如他们自己所祈求的那样。然而，真主不愿像对待先前的民族那样，将他们彻底毁灭。这是因为真主的使者仍然身处他们之中，召唤他们遵循真主的指引。若他们在犯下罪过之后仍然求饶，真主也不会因他们的罪而惩罚他们。

The sūrah makes it clear that they certainly deserved that stones be rained on them from the skies, or that painful suffering be inflicted on them, just as they had prayed for. Nevertheless, God willed not to inflict on them the type of extermination He had inflicted on earlier communities. This is because God’s Messenger was still in their midst, calling on them to follow His guidance. Nor would God punish them for their sins if they continued to seek forgiveness after committing them.

这种说法不实：他们的惩罚之所以被推迟，是因为他们是圣寺的看守者。实际上，他们并非圣寺真正的看守者，因为其真正的看守者乃是敬畏真主的人："但真主不会惩罚他们，只要你在他们中间；真主也不会惩罚他们，只要他们还在求饶。"

It is untrue that their punishment was postponed because they were the guardians of the Sacred Mosque. Indeed, they were not its true guardians, because its rightful guardians are those who fear God: “But God would not punish them while you were present in their midst, nor would God punish them when they may yet ask for forgiveness.

“他们还有什么理由，使真主不惩罚他们呢？他们阻止人进入禁寺，而他们并不是它的主持者；它的主持者只有敬畏者。但他们大多数人并不知道。他们在天房前的拜功，只是口哨和拍手。你们因为不信道而尝尝这刑罚吧！”（33-35节）

What [plea] have they now that God should not punish them, when they debar other people from the Sacred Mosque, although they are not its rightful guardians? Its only guardians are those that fear God; but of this most of these [evildoers] are unaware. Their prayers at the House are nothing but whistling and clapping of hands. Taste then this punishment in consequence of your disbelief” (Verses 33-35)

因此，正是由于真主的恩典，他们才没有因其傲慢与顽固，以及阻止人们前往禁寺而受到惩罚。他们确实阻止穆斯林前往禁寺朝觐，而对其他人前往禁寺却不加阻拦。正是由于真主的恩典，他们才得到了宽限，以便他们中的一些人日后可能会心生信仰，从而遵循神圣的指引。只要真主的使者仍在他们中间，呼吁他们信奉真主，那么他们中有人回心转意的可能性就始终存在。因此，他们所得到的宽限，是出于对真主使者的尊重。他们仍有途径避免被灭绝的惩罚，只需作出积极的回应，并为过去所做的事寻求真主的宽恕："真主不会惩罚他们，当你仍在他们中间的时候；真主也不会惩罚他们，当他们仍在求饶的时候。"（第33节）

It is, then, through God’s grace that they are not punished for their arrogance and obstinacy, or for turning people away from the Sacred Mosque. They were indeed debarring Muslims from offering pilgrimage to the Sacred Mosque, the while they did not prevent anyone else from visiting the Mosque. It is through God’s grace that they were given respite, so that, perchance, some of them might on a later date find faith creeping into their hearts and that they might follow divine guidance. As long as God’s Messenger remained among them, calling on them to believe in God, then the possibility that some would have a positive change of heart remained. Hence, the respite they are given is in honour of God’s Messenger. The way remains open for them to avoid the punishment of extermination. They only have to give a positive response and seek God’s forgiveness for what they have done in the past: “But God would not punish them while you were present in their midst, nor would God punish them when they may yet ask for forgiveness.” (Verse 33)

如果真主依据他们现在的情况对待他们，他们必然应当受到惩罚："他们既然阻止人们进入禁寺，而他们又不是禁寺的主持者，那么，真主不惩罚他们，又有什么理由呢？禁寺的主持者，只是敬畏者；但他们大多数并不知道。"（第34节）

If God were to treat them on the basis of their present situation, they would certainly deserve to be punished: “What [plea] have they now that God should not punish them, when they debar other people from the Sacred Mosque, although they are not its rightful guardians? Its only guardians are those that fear God; but of this most of these [evildoers] are unaware.” (Verse 34)

使他们受到惩罚被推迟的原因，并非他们自称是易卜拉欣的后裔、圣寺的看守者。这只是一种毫无实质和根据的主张。他们并不是这座崇拜场所，即卡尔白（Ka`bah）的主人或守护者。事实上，他们是它的敌人。真主的圣寺卡尔白，并非一份可以由一代人从前一代继承的产业，而是真主自己的殿宇，由敬畏真主的人来继承。他们自称是先知易卜拉欣（愿主赐其平安）的继承人，同样是虚假的。易卜拉欣的遗产不是通过血统和宗族来继承的，而是只能通过信仰和宗教来继承。唯有敬畏真主的人，才能继承易卜拉欣以及他为真主而建的殿宇。而那些不信道者却背离了它，背离了那些信奉易卜拉欣信仰的真正守护者。因此，他们不能成为这座圣寺的守护者，尽管他们可以在那里礼拜。

What delays their punishment is not their claim that they are the heirs of Abraham and the custodians of the Sacred Mosque. This is merely a claim that has no substance or foundation. They are not the owners or the guardians of this House of worship, i.e. the Ka`bah. Indeed, they are its enemies. God’s Sacred Mosque, the Ka `bah, is not a place of property which one generation inherits from its predecessor. It is God’s own house which is inherited by those who fear God. False also is their claim that they are the heirs of the Prophet Abraham (peace be upon him). It is not through blood and lineage that Abraham’s legacy is inherited. It is only inherited through faith and religion. Those who fear God are the only ones to inherit Abraham and the House he built for God’s sake. But those unbelievers were turning away from it, its true guardians who believed in Abraham’s faith. Hence, they could not be guardians of this Sacred Mosque, although they may offer their prayers there.

诚然，他们所谓的祷告并非真正的礼拜。那不过是吹口哨和拍手而已。其中充斥着诸多喧闹与混乱，既没有带来一丝宁静，也没有营造出在真主面前谦卑的氛围，更未能让人生出对那座清真寺的敬畏与神圣之感。

Indeed, theirs was not a true prayer. It was no more than whistling and hand clapping. It involved much chaos that imparted no air of serenity or atmosphere of humility before God. It did not inspire any feeling of sacredness of that mosque.

`Abdullāh ibn `Umar 说："他们曾经把脸颊贴在地上，吹着口哨、拍着手。这让人想起那些制造大量噪音的乐手的形象，也让人想起许多自称是穆斯林国家里，那些人把头伏在权位高者脚下的情景。这里所凸显的，不过是蒙昧时代（jāhiliyyah）的一个方面。它是在清楚地描绘了蒙昧时代的图景之后才被呈现出来的，展示了人们如何在地上强加一种神圣权威，并自认为对人民拥有主权。当这种类型的蒙昧时代出现时，其他一切形式和样式的蒙昧时代便可能随之而来。"

`Abdullāh ibn `Umar says: “They used to place their cheeks on the ground, whistling and clapping. This brings to mind the image of musicians who produce a great deal of noise, and who put their heads at the feet of those in high position in many countries which claim to be Muslim. This is no more than an aspect of jāhiliyyah that is highlighted here. It is shown here after a clear picture of jāhiliyyah has been raised, showing how people impose a sort of divine authority on earth, and claim sovereignty over people. When this type of jāhiliyyah occurs, all other forms and styles of jāhiliyyah may follow.

“你们因不信而尝这刑罚吧。”（第35节）这指的是他们在白德尔战役中遭受穆斯林群体所施加的苦难。至于他们所祈求的那种苦难，即灭绝，则因真主的慈悯而被暂时推迟，以此表示对真主的使者及其崇高地位的尊重。或许他们终将悔悟自己所做的一切，并祈求真主赦免他们。

“Taste then this punishment in consequence of your disbelief” (Verse 35) This refers to the suffering inflicted on them in the Battle of Badr at the hands of the Muslim community. As for the suffering they prayed for, which involves extermination, it is simply postponed by God’s mercy, as a gesture of honour to God’s Messenger and his great position. It may be that they will eventually repent what they have been doing and pray to God to forgive them.

不信者的一个共同特征是：他们花费钱财，联手阻挠人们走上真主的道路。他们在白德尔战役之日就是这样做的，白德尔战役之后，他们又为准备下一场战役而再次这样做。

It is a common characteristic of unbelievers that they spend their money to cooperate in turning people away from God’s path. This they did on the day of the Battle of Badr. They did the same thing again after Badr to prepare for the next battle.

真主警告他们,他们的意图将会落空,他们将为失去的钱财而悔恨。真主也向他们许诺,今世将遭受失败,后世将受到火狱的惩罚:"不信道的人花费自己的财产,是为了阻止人们走上真主的道路。他们将继续花费,这将成为他们极大的悔恨;然后他们将被战胜。不信道的人将被驱赶入火狱。真主要把恶人与善人分开,把恶人一层层堆叠在一起,将他们全部聚集起来,然后投入火狱。这些人才是真正的亏损者。"(第36-37节)

God warns them that their purpose will be foiled and that they will come to rue the loss of their money. He promises them defeat in this life and the punishment of hell in the life to come: “The unbelievers spend their riches in order to turn people away from the path of God. They will go on spending them, and then this will become a source of intense regret for them; and then they shall be defeated. The unbelievers shall into hell be driven. God will separate the bad from the good. The bad He will place one upon another, so He may heap them all up together, and then cast them into hell. Those indeed are the losers.” (Verses 36- 37)

穆罕默德·伊本·伊斯哈格及其他人记载道：

Muĥammad ibn Isĥāq and others report:

当古莱什人在白德尔战役中遭受重大挫败、他们战败的军队返回麦加时，阿布·苏富扬及其商队早已回到那里。阿布杜拉·本·拉比尔、伊克里梅·本·阿布·贾赫勒、萨夫旺·本·欧麦叶以及其他一些在白德尔失去父亲、兄弟或儿子的古莱什人，前往阿布·苏富扬及其在那支商队中持有大份额的商人同伴那里。

When the Quraysh suffered their major setback at the Battle of Badr, and their defeated army arrived back in Makkah, Abū Sufyān and his trade caravan had already returned there. ‘Abdullāh ibn Rabī`ah, `Ikrimah ibn Abī Jahl, Şafwān ibn Umayyah and a number of other people from the Quraysh who suffered the loss of their fathers, brothers or sons at Badr went to Abū Sufyān and his fellow merchants who had major shares in that trade caravan.

他们对他们说:"古莱氏的长老们,穆罕默德给你们造成了沉重的打击,杀死了你们中的许多优秀人物。请你们捐出这些钱来支持战争,帮助我们与他作战。这或许能使我们向他复仇。"他们全都同意了。针对他们的这一行为,真主降示了这节古兰经经文:"不信道者花费他们的财产,为的是阻止人们遵循真主的正道。他们将继续花费,然后这将成为他们极大的悔恨;之后他们将被战败。"(第36节)

They said to them: `Elders of the Quraysh, Muĥammad has levelled a heavy blow on you and killed a number of the best people among you. Help us to fight him by donating this money to the war effort. This may enable us to secure revenge against him. All of them agreed. It is in comment on their action that God revealed this Qur’ānic verse: “The unbelievers spend their riches in order to turn people away from the path of God. They will go on spending them, and then this will become a source of intense regret for them; and then they shall be defeated.” (Verse 36)

发生在白德尔战役前后的事情，只是这一信仰的敌人持续努力的一个例子。他们花费钱财，集中力量，竭尽所能使人们偏离真主的道路。他们设置障碍，阻碍这一宗教的发展，并在任何地方、任何时候压制穆斯林群体。

What happened before and after Badr was only an example of this continuous effort by the enemies of this faith. They spend their money, concentrate their efforts and use all their ability to turn people away from the path of God. They set up obstacles to impede the progress of this religion and to suppress the Muslim community everywhere and at all times.

这场针对伊斯兰的战争不会停止。敌对势力不会放过这个伊斯兰教，也不会让其信奉者享有和平与安宁的时刻。因此，这一宗教的方法是主动出击，攻击jāhiliyyah（蒙昧无知时期）。其信奉者的责任是采取先发制人的措施，粉碎jāhiliyyah发动侵略的能力，然后高高举起真主的旗帜，使其不受敌人攻击。

This war against Islam will not cease. Hostile forces will not leave this religion of Islam alone. They will not allow its advocates any time of peace and security. Hence, the method of this religion is to move forward to attack jāhiliyyah. It is the duty of its advocates to take pre-emptive measures to smash the ability of jāhiliyyah to wage aggression, and then to raise God’s banner high, immune from attacks by its enemies.

真主警告那些花费钱财阻止人们走上祂的道路的不信道者，他们终将为自己的所作所为而懊悔。他们将财物用于一个徒劳无益的目的。他们最终必将失败，而真理终将获胜。

God warns those unbelievers who spend their money to turn people away from His path that they will come to rue their actions. They allocate their resources for a futile purpose. They will eventually be defeated and the truth will be triumphant.

他们将遭受火狱之苦，在那里他们将尝到最深的悔恨。这一切都有下面这段经文所阐明的目的：“真主将恶人与善人分开。他将恶人一层层地堆叠起来，把他们全部聚集在一起，然后投入火狱。这些人确实是亏损者。”（第37节）但这将如何发生呢？

They will suffer the fate of hell, where they will taste the greatest regret. All this has the purpose outlined in the following statement: “God will separate the bad from the good. The bad He will place one upon another, so He may heap them all up together, and then cast them into hell. Those indeed are the losers.” (Verse 37) But how will this come about?

资助邪恶的钱财和其他资源，使邪恶得以维持其侵略。真理则以坚定的奋斗，即圣战（jihād），来对抗这种侵略，并努力瓦解邪恶与虚妄维持侵略的能力。在这场艰苦的战斗中，人的本性得以显现，真理与邪恶得以分辨，各方的倡导者和支持者也随之分明。事实上，即使是在最初加入真理一方的队伍中，这种分别也会发生，而且早在他们开始承受考验与艰难之前就已如此。那些坚定的信士、决心奋战的斗士、对真理始终不渝的支持者，由此得以区分。他们理应蒙受真主赐予的胜利，因为他们有能力承担这份使命的重托，无论遭遇怎样的压力与考验，都绝不会放弃。

The money and other resources that are so allocated enable evil to sustain its aggression. The truth counters such aggression with a determined struggle, i.e. jihād, and moves to smash the ability of evil and falsehood to sustain their aggression. In this hard fought battle, natures crystallize and the truth is separated from the evil, as are the advocates and supporters of each side. Indeed, such separation takes place even within the ranks that initially join the side of the truth, and this before it begins to endure trials and hardship. Those who are firm believers, determined fighters and unwavering in their support of the truth are distinguished. These deserve to be granted victory by God, because they are well able to undertake the trust of its message. They will not abandon it under any circumstances, no matter what pressures and trials they are made to endure.

在此阶段,真主将所有作恶之人聚集在一起,投入火狱,他们在那里遭受最大的亏损。古兰经的这一表述将邪恶描绘为一大团庞大的东西,仿佛它不过是一堆巨大的垃圾,被毫不在意地抛入火狱之中。

At this stage, God groups all the evil ones together and casts them into hell, where they suffer the greatest loss. The Qur’ānic expression shows evil as a sizeable mass, as if it is nothing more than a huge heap of dirt which is cast in hell with little regard:

“他将污秽的东西堆积在一起，层层叠放，然后把它们全部投入火狱。”（经文第37节）正如《古兰经》的比喻总是如此，这一意象使这段经文的表达更加深刻地印入我们的心中。

“The bad He will place one upon another, so He may heap them all up together, and then cast them into hell.” (Verse 37) This image gives the expression a stronger impact on our minds, as is always the case with Qur’ānic imagery.

通过对恶行堆积与其同伙虚妄之结局的清晰阐明,本章指示先知发出最后的警告,警示不信道者。穆斯林阵线也被命令奋战,直到大地上不再有压迫,人类都能自由地只顺服真主。穆斯林战士则获得保证:他们得到其保护者真主的支持。因此,他们不会被任何力量或诡计所击败。

With this clear outline of the destiny of heaped evil and allied falsehood, the sūrah directs the Prophet to issue a final warning to the unbelievers. The Muslim front is also commanded to fight until there is no more oppression on earth and human beings are all free to submit to God alone. The Muslim fighters are reassured that they receive support from God, their protector. Hence, they will not be overcome by any force or devious ploy.

告诉不信道者，如果他们停止（作恶），过去的一切都将被宽恕；但如果他们仍旧坚持（错误的道路），那就让他们想想前人的遭遇吧。你们要与他们战斗，直到不再有迫害，所有的服从都只归于真主。如果他们停止，那么真主确实洞察他们所做的一切。

Say to the unbelievers that if they desist, all that is past shall be forgiven them; but if they persist [in their erring ways], let them remember what happened to the like of them in former times. Fight them until there is no more oppression, and all submission is made to God alone. If they desist, God is certainly aware of all they do.

但如果他们背弃，你们要知道，真主是你们的保护者。这位保护者是多么美好，这位援助者是多么美好。（第38-40节）

But if they turn away, know that God is your Lord Supreme. How splendid is this Lord Supreme, and how splendid is this giver of support. (Verses 38-40)

先知被命令向不信道者明确说明：他们有一个敞开的机会来改正自己的行为，停止结盟对抗伊斯兰及其倡导者，停止投入资源以阻止人们走上真主的道路。他们可以悔悟而归向真主。如果他们这样做，真主承诺赦免他们过去的一切行为。皈依伊斯兰会抹去一个人过去所做的一切。他便如刚出生的婴儿一样清白。但如果他们重蹈迷途，继续侵犯和拒绝信仰，那么真主在宇宙中设立的律法就会发挥作用。这些律法曾在过去的不信道者在被警告并得到关于真理的明确证据之后，降下了真主的惩罚。真主的律法也包括使信士获胜并使他们据有权力的地位。这一律法永不落空。不信道者现在正处于十字路口，可以自行作出选择。至此，对不信道者的训谕就结束了。

The Prophet is ordered to make it clear to the unbelievers that they have an open chance to mend their ways, to stop forming alliances against Islam and its advocates, and allocating resources to turn people away from God’s path. The way is open to them to turn to God in repentance. If they do, God promises to forgive them all their past actions. The adoption of Islam waives all that a person has done in his past. He is just as innocent as a new-born child. But if they revert to their erring ways and continue with their aggression and rejection of the faith, then the laws God has set in operation in the universe will have their effect. These laws brought God’s punishment on the unbelievers of the past after they were warned and given clear proof of the truth. It is also God’s law to grant victory to the believers and to establish them in a position of power. This law will never fail. The unbelievers may make their choice now that they are at the crossroads. Thus the address to the unbelievers is concluded.

"经文下一步向信士们发出号召：“你们应当与他们战斗，直到不再有迫害，宗教完全归于真主。如果他们停止，那么真主确知他们所做的一切。”" Note: the rules say "God" should be rendered as the Chinese word for God, not "Allah", so the correct rendering is: "经文下一步向信士们发出号召：“你们应当与他们战斗，直到不再有迫害，所有的顺服都只归于上帝。如果他们停止，那么上帝确知他们所做的一切。”"

The sūrah now addresses the believers: “Fight them until there is no more oppression, and all submission is made to God alone. If they desist, God is certainly aware of all they do.

但如果他们背离，那么你应当知道，真主是你们的保护者。这位保护者多么尊贵，这位援助者多么美好。（第39-40节）

But if they turn away, know that God is your Lord Supreme. How splendid is this Lord Supreme, and how splendid is this giver of support.” (Verses 39-40)

这就是圣战（jihād），即为真主之道而奋斗的目的与界限，不仅适用于某一特定时期，而是适用于一切时代。本章中关于圣战以及战争与和平之法则的表述并非最终定论。最终的版本见于第9章《忏悔》（al-Tawbah）。另一方面，伊斯兰教是一场积极的运动，它针对人类的各种处境，采用适合不同情况的手段。此外，它是一场结构严谨的运动，在每个阶段都采用恰当的方式和方法。尽管如此，这里有一段经文确立了一项永久性的原则，界定了伊斯兰与非伊斯兰社会制度对抗的目标。这一原则体现在这节经文中："你们应当战斗，直到不再有迫害，并且所有的顺服都只归主安拉。"（第39节）

This is the purpose and the limit of jihād, or struggle for God’s cause, not only at a particular period in time, but at all times. The statements related to jihād and the laws of war and peace in this sūrah are not the final ones. The final version is that included in Sūrah 9, Repentance, or al-Tawbah. On the other hand, Islam is a positive movement which deals with human situations employing means that are suitable for different situations. Moreover, it is a well structured movement that uses fitting means and methods for every stage. Nevertheless, we have here a statement that lays down a permanent principle that defines the objectives of the confrontation between Islam and un-Islamic social set-ups. This is embodied in the verse which says: “Fight them until there is no more oppression, and all submission is made to God alone.” (Verse 39)

在本篇经注的序言中，我们曾提到，伊斯兰是一项普遍的宣告：人在大地上应当从屈从于其他受造物的状态中获得解放，其中也包括屈从于自身私欲的状态；这种解放须通过承认真主对宇宙和一切受造物的主宰权来实现。我们还指出，这一宣告意味着对一切将主权赋予人类的行为进行彻底的革命，无论此类主权以何种形式、何种制度或何种情境出现。要实现这一伟大目标，有两个必不可少的前提。第一，必须终止针对该宗教信徒的一切压迫与迫害，这些信徒宣布自己从人类主权之下获得解放，并只将自己交付给真主。除非信士群体建立起自己的运动和自己的领导力量，努力将这一普遍宣告付诸实践，否则这一点无法实现。这一运动将准备好持续斗争，对抗每一个迫害该宗教信徒、或以武力、压力和暴政迫使人们背离该宗教的暴君。

In our Prologue to this sūrah we mentioned that Islam is a general declaration of the liberation of man on earth from subjugation to other creatures, including his own desires, through the acknowledgement of God’s Lordship over the universe and all creation. We also pointed out that this declaration signifies a total revolution against assigning sovereignty to human beings, whatever forms, systems and situations such sovereignty may take. There are two essential prerequisites for the achievement of this great goal. The first is to put an end to all oppression and persecution which targets the followers of this religion who declare their own liberation from human sovereignty and submit themselves to God alone. This cannot take place unless a community of believers establish their own movement and their own leadership that tries to put this general declaration into practice. This movement will be ready to continue its struggle against every tyrant who persecutes the followers of this religion or uses force, pressure and oppression to turn people away from it.

第二个前提是摧毁任何以服从人类为基础而建立的力量，无论其以何种形式存在。这将保证第一个目标的实现，并落实这样一项宣告：地上一切的神性与主宰权唯独属于真主…… Wait: the rule says "God" not "Allah", so write the Chinese word for God. Correct version: 第二个前提是摧毁任何以服从人类为基础而建立的力量，无论其以何种形式存在。这将保证第一个目标的实现，并落实这样一项宣告：地上一切的神性与主宰权唯独属于上帝。如此，除了上帝之外，便不应服从任何人，也不存在上帝之外的权威。我们在这里谈论的是服从上帝的权威，而不仅仅是相信祂。

The second prerequisite is the destruction of every force that is established on the basis of submission to human beings, in any shape or form. This will guarantee the achievement of the first goal and put into effect the declaration that all Godhead and Lordship on earth belong to God alone. Thus, there will be no submission to anyone other than God and no authority except His. We are talking here about submission to God’s authority, not merely believing in Him.

我们需要在此作一点说明,因为有些人可能会对我们所说的内容感到不安,尤其是考虑到这节古兰经经文:“在宗教上不得强迫。正道已经与迷误分明了。”(2:256)

We need to add here a point of clarification, because some people may feel uneasy about what we say, particularly in the light of the Qur’ānic verse: “There shall be no compulsion in [matters of] religion. The right way is henceforth distinct from error.” (2: 256)

我们前面提到的关于伊斯兰教中圣战（jihād）的性质，尤其是我们引用的毛杜迪（Mawdūdī）所著《为主道而圣战》（Jihād for God's Cause）中的内容，已经足够清楚了。

What we have mentioned about the nature of jihād in Islam, particularly what we have quoted from Mawdūdī’s book Jihād for God’s Cause is clear enough.

尽管如此，鉴于伊斯兰的敌人对此大做文章，仍有必要作进一步的说明。

Nevertheless, some further clarification is in order, because of the great fuss that has been made about it by the enemies of Islam.

“所有的顺服都只归于真主”这句话，意思是消除人们顺服神道路上的物质障碍。这些障碍表现为压迫性的权力，它们将自己的意志强加于个人。当这些物质障碍被移除时，地上的一切权威都将归于神，人类也不会受任何暴政的奴役。届时，人们将能够完全自由、毫无压力地自主选择所信奉的信仰。人们所选择的任何非伊斯兰信仰，都不得建立起一个掌握物质力量、对他人施压并阻止其遵循神圣指引的团体。对于那些与神之外的任何权力划清界限的人，它绝不可诉诸压迫。作为个体，人类可以自由选择自己想要的信仰；但他们无权建立暴政式的权威来奴役其他人。每个人都必须自由地将自己，无论男女，顺服于众人的主、众世界的主。

The statement, ‘all submission is made to God alone,’ means the removal of physical impediments to people’s submission to God. These impediments take the form of tyrannical authorities that impose their will on individuals. When these physical impediments are removed, all authority on earth will belong to God and human beings will not be subjugated by any tyrannical authority. Human beings will then be able to make their individual choices of what faith to adopt, in total freedom, without any pressure. Any faith other than Islam that people may choose must not establish a grouping that acquires physical force to exercise pressure on others and prevent them from following divine guidance. It must never resort to oppression against those who dissociate themselves from any power other than that of God. As individuals, human beings are free to choose the faith they want. But they are not free to establish a tyrannical authority to subjugate other human beings. Every human being must be free to submit himself, or herself, to the Lord of mankind, the Lord of the universe.

人类若不向独一真主顺服,既不能获得真主所保证给他们的尊荣地位,全世界的人类也无法得到解放,舍此别无他途,也不容许对真主之外的任何人或事物顺服。穆斯林社会为这一崇高目标而奋斗:"你们应当与他们作战,直到不再有迫害,而一切顺服都只归于真主。"(第39节)凡接受并遵行这一原则的人,穆斯林将与之和睦相处,不去探究其动机与意图,而把这些交给真主。"如果他们停止,那么真主确知他们所做的一切。"(第39节)而那些坚持抗拒真主权威的人,将遭到依靠真主相助的穆斯林的抵抗:"如果他们转身离去,你们应当知道,真主是你们的最高主宰。最高主宰是多么美好,援助者是多么美好。"(第40节)

Human beings will not achieve the position of honour God has guaranteed them, nor will mankind all over the earth be liberated unless submission is made to God alone, to the exclusion of anyone and anything else. It is for this noble objective that the Muslim community fights: “Fight them until there is no more oppression, and all submission is made to God alone.” (Verse 39) Whoever accepts this principle and abides by it will be at peace with the Muslims who will accept such a position, making no attempt to search into motives and intentions. They will leave all that to God. “If they desist, God is certainly aware of all they do.” (Verse 39) But whoever persists in opposing God’s authority will be fought by the Muslims who rely on God’s help: “But if they turn away, know that God is your Lord Supreme. How splendid is this Lord Supreme, and how splendid is this giver of support.” (Verse 40)

这就是伊斯兰教积极、务实而严肃的态度:它要在现实生活中确立自身,并确保全人类都承认唯独真主拥有主权。这种宗教不是人们从书本上学来、用以玩味其理论精妙、炫耀学识的理论。它也不是只局限于人与其主之间关系的消极信仰。另一方面,它也不仅仅是人们向其主所奉行的一套功修仪式。这一宗教是为人类解放而发出的普遍宣言。它采取现实而务实的方式,运用适当的手段应对任何人类处境。当它受到理解层面的障碍时,它便直言陈述,使其信息绝对清晰明确。但当它面临社会制度和暴虐权势的阻碍时,它便以武力抗争相对,发动圣战(jihād)运动,以摧毁一切暴政,并以真主的权威取而代之。

Such is the positive, practical and serious attitude of this religion of Islam as it moves to establish itself in practical life and ensure that Lordship is acknowledged to God alone by all mankind. This religion is not a theory that people learn from a book to enjoy its intellectual subtleties and to boast about their knowledge. Nor is it a negative faith that is confined to a relationship between human beings and their Lord. On the other hand, it is not merely a set of worship practices which people offer to their Lord. This religion is a general declaration for the liberation of mankind. It takes a realistic and practical approach that employs suitable means to confront any human situation. When it is impeded by obstacles of understanding, it speaks out, making its message absolutely clear. But when it faces the impediments of social systems and tyrannical authorities, it confronts them with a physical struggle, launching a campaign of jihād to destroy all tyranny and establish God’s authority in its place.

这一宗教伊斯兰教是在人类的现实处境中运行的。它与蒙昧无知（jāhiliyyah）的斗争，不是理论与理论之间的斗争。蒙昧无知既然体现于一种社会秩序和一种权威之中，那么这一宗教就必须拥有自己的社会秩序和权威，才能以对等且相称的手段去对抗蒙昧无知。此外，它还必须开始为确保宗教完全属于真主而奋斗，这意味着不得向任何他者献上顺服。

This religion of Islam moves within a human practical situation. Its struggle against ignorance is not one between theories. As jāhiliyyah is represented in a social order and an authority, then this religion must have its own social order and authority in order to confront jāhiliyyah with equal and suitable means. Moreover, it must begin its struggle to ensure that religion belongs entirely to God, which means that no submission may be offered to anyone else.

这正是伊斯兰教积极而务实的态度。它与那些失败主义者所说的完全不同，尽管他们或许真诚且怀有善意。他们甚至可能希望成为穆斯林，只是这一宗教的真实面貌在他们心中仍然模糊不清。

Such is the positive and practical approach of this religion of Islam. It is nothing like the defeatists say, even though they may be sincere and well intentioned. They may even wish to be Muslims but the true image of this religion may be obscure in their minds.

对于我们而言，我们赞美真主，感谢祂引导我们获得这样的理解。若非真主的引导，我们本不可能有如此清晰的认识。

For our part, we praise God for having guided us to this understanding. We would not have been able to have such clarity of understanding without God’s guidance.

《安法尔》（战利品）| 逆真理而行 30-40

概述

一项终结伊斯兰教的阴谋

软弱的策略

一种经过精心改良的老把戏

人类愚蠢没有止境

区分善与恶

面对现实的积极态度