这一篇经章属于《古兰经》中在先知在麦加时所启示的部分。虽然《古兰经》的这一部分是在十三年间陆续降示给先知ﷺ的，但它所讨论的只有一个问题。这个问题的性质从未改变，尽管其表述方式随着《古兰经》的风格而有所不同。因此，我们看到这个问题不断以新的面貌被提出，仿佛是第一次被提出一般。这个新宗教最根本、最核心的问题是什么？实质上，它就是信仰的问题，包括它的两个主要方面：神性，以及祂的仆人，还有二者之间的关系。这一问题是针对每一个人类而提出的，是以其作为人类的身份而言的。就此而言，在《古兰经》降示之时的阿拉伯人，或此后任何世代的阿拉伯人，与任何世代的非阿拉伯人，都是平等的。

This sūrah belongs to the part of the Qur’ān revealed to the Prophet when he was in Makkah. Although this part of the Qur’ān was revealed to the Prophet (peace be upon him) over a period of thirteen years, it deals with only one question. The nature of this question did not change, although the manner of its presentation varied according to the style of the Qur’ān. We, therefore, see this question being constantly presented in a new light, just as if it were being raised for the first time. What is this primary and most fundamental question of this new religion? Essentially, it is the question of faith with its two main aspects, Godhead and His servants, and the relationship between them. It is addressed to every human being in that particular capacity, i.e. as a human being. In this respect, an Arab at the time of the revelation of the Qur’ān, or in any other subsequent generation, and a non-Arab of any generation, are equal.

这是人必须面对的永恒问题；它关乎人在宇宙中的存在、人的终极目标，以及人与宇宙和其他受造物之间的关系。更重要的是，它涉及人与宇宙及一切受造物的创造主之间的关系。我们说这个问题不会改变，因为它关系到人的本质存在。

This is the ever-present question with which man must deal; it is the question of man’s existence in the universe, his ultimate goal, and his relationship with the universe and other creatures. More importantly, it is the question which deals with the relationship between man and the Creator of the universe and all creation. We say that this question does not change, because it relates to man’s very being.

《古兰经》中在麦加降示的部分，向人阐明他自身存在的奥秘，以及环绕着他的宇宙的奥秘。它告诉他：他是谁，他从何处而来，为何目的而来，最终将归向何方。是谁使他从无到有，又是谁将他带走，走向怎样的归宿？

The part of the Qur’ān revealed in Makkah explains to man the secret of his existence and the secret of the universe surrounding him. It tells him who he is, where he has come from, for what purpose and where he will go in the end. Who brings him from non-existence into being, who takes him away and to what destiny?

它也告诉人关于他能够触摸和看见的事物的本质，以及那些他无法看见却能感知和理解的事物的本质。它回答人对这个充满奥秘的宇宙的创造者的疑问：谁在掌管它？谁使它发生变化？同样，《古兰经》的这一部分也告诉人应当如何对待造物主、物质世界以及其他人类。

It also informs man about the nature of the things he can touch and see and the things which he can sense and conceive without being able to see. It answers his questions concerning the Originator of this universe, which is full of mysteries: Who controls it and who brings about changes? Similarly, this part of the Qur’ān tells man how to relate to the Creator, to the physical world, and to other human beings.

这个伟大的问题是人类存在所围绕旋转的枢轴。它将在时间的尽头继续占据这一地位。麦加时期的整整十三年，都致力于阐释和论述这一根本问题。事实上，人类生活中的其他一切问题，都可以说是由此衍生而来。

This great question is the pivot around which human existence turns. It will continue to occupy this position for the rest of time. The full thirteen years of the Makkan period were devoted to explaining and expounding this fundamental question. Indeed, all other questions concerning human life may be said to stem from it.

《古兰经》将这一问题作为其唯一的主题，没有转而讨论与人类生活相关的任何次要话题。这种情形一直延续，直到真主认定，这一信仰的根本问题已被其所拣选、在现实人类环境中建立伊斯兰信仰的群体充分阐明并正确理解为止。

The Qur’ān made this question its only subject without moving on to discuss any subsidiary topics concerning human life. This continued to be the case until God had decided that the fundamental issue of faith had been fully explained and correctly understood by the community chosen by Him to establish the Islamic faith in a practical human environment.

伊斯兰教的宣扬者们，他们致力于在现实生活中建立伊斯兰制度，应当仔细思考这一极为重要的事实。他们应当反思：先知穆罕默德ﷺ用整整十三年的时间阐释信仰的核心问题，而对伊斯兰制度的任何细节，或伊斯兰社会中将要实施的立法，却只字不提，其原因何在。

The advocates of the divine faith who work for the establishment of Islam in real life should carefully consider this most significant fact. They should reflect on the reasons for devoting thirteen full years to the expounding of the central issue of faith, without discussing any of the details of the Islamic system or the legislation to be implemented in an Islamic society.

在其无穷的智慧中，真主决定，其启示从第一天起就应当以信仰与信念问题为核心。祂也决定，祂的使者ﷺ应当从第一步的宣教开始，号召人们相信除真主外再无应受崇拜者，并应竭尽全力向人们说明，他们真正的主是谁，以便他们只将自己交托于祂。

In His infinite wisdom, God willed that the issue of faith and belief should be the one addressed by His message right from its very first day. He also willed that His Messenger (peace be upon him) should start his first advocacy steps by calling on people to believe that there is no deity other than God. He was also to devote all efforts to explaining to people who their true Lord is, so that they may submit themselves to Him alone.

从人类有限的理解来看,这似乎并不是一条容易打动当时阿拉伯人内心的道路。阿拉伯人精通自己的语言,清楚地理解"ilāh"一词的含义,即神明,以及"lā ilāh illā Allāh"这句话的含义,即除真主之外没有神明。他们明白,神性意味着主权;当主权被承认唯独属于真主时,这就意味着祭司、部落首领和统治者所行使的一切权威都将归于真主。因此,无论在宗教功修方面,还是在商业、财富分配和司法裁决等现实生活方面,只有真主的权威才会在人们的心灵和良知中占据主导;简言之,是对人的身体与灵魂的权威。

From the viewpoint of man’s limited understanding, this does not appear an easy way to reach the hearts of the Arabs at that time. The Arabs knew their language well and clearly understood the meaning of the term, ilāh, i.e. deity, and the phrase, lā ilāh illā Allāh, i.e. there is no deity other than God. They realized that Godhead signified sovereignty, and that when sovereignty was recognized to belong to God alone, this meant that all authority exercised by priests, tribal chiefs, and rulers would revert to God. Thus, only God’s authority would prevail in people’s hearts and consciences, in matters of both religious observance and practical life, such as business, the distribution of wealth and the dispensation of justice; in short, the authority over man’s body and soul.

阿拉伯人在先知时代非常清楚,“除真主外别无应受崇拜者”这一宣告,是对篡夺真主首要且最重要属性——主权——的世俗权威的挑战。它是对一切建立在此类篡夺之上的局势的反叛,是对任何依据未经真主至大批准的人定法而统治的权威的反叛。阿拉伯人精通自己的语言,他们十分清楚,基于“除真主外别无应受崇拜者”的这一信息,对他们的传统和所掌握的权力意味着什么。因此,他们敌视这一信息,因此,他们决意将其扼杀在萌芽之中,对它发动了战争。

The Arabs at the time of the Prophet knew very well that the declaration that ‘there is no deity other than God’ was a challenge to the worldly authority that usurped the first and foremost attribute of God, namely, sovereignty. It was a rebellion against all situations established on the basis of such usurpation, a rebellion against any authority that ruled on the basis of a man-made law not sanctioned by God Almighty. The Arabs, who knew their language well, were well aware what the message based on `there is no deity other than God’ meant in relation to their traditions and the powers they exercised. Hence their hostility towards this message, and hence their war against it, determined as they were to nip it in the bud.

为什么伊斯兰的召唤会以这种方式开始？它遭遇如此公然的敌对，背后有怎样的神圣智慧？

So why did the Islamic call begin in this manner? What was the divine wisdom behind allowing it to be faced with such brazen hostility?

当先知穆罕默德ﷺ接受使命时,阿拉伯地区最肥沃、最富庶的地方并不掌握在阿拉伯人手中。北方的叙利亚处于拜占庭人的控制之下,他们任命了傀儡性质的阿拉伯统治者来管理其事务。同样,在南方,也门处于波斯帝国的庇护之下,波斯人任命当地的阿拉伯总督。唯一独立的阿拉伯地区是希贾兹和内志,那是荒芜的沙漠,其间零星散布着几片绿洲。

When the Prophet Muĥammad (peace be upon him) was given his message, the most fertile and wealthiest parts of the Arab lands were not in Arab hands. Syria, in the north, was under the control of the Byzantines who appointed puppet Arab rulers to conduct its affairs. Similarly, in the south, Yemen was under the tutelage of the Persian Empire who appointed local Arab governors. The only independent Arab parts were the Ĥijāz and Najd, barren deserts with a few oases dotted about here and there.

穆罕默德ﷺ在其社群中以诚实、守信和成熟的判断力而闻名。古莱什人是阿拉伯的主要部落，他们的领袖曾请他担任一场可能引发大规模战争的纠纷的仲裁人，对他的裁决非常满意。此外，他属于古莱什最高支系哈希姆家族中的显赫家庭。因此，他本可轻易发起一场阿拉伯民族主义运动，旨在团结阿拉伯各部落，这些部落因长期的世仇和争执而日渐衰弱。他随后便可引导它们实现解放土地的目标，摆脱北方拜占庭人和南方波斯人的殖民统治。如此一来，他便有能力在整个阿拉伯半岛建立一个强大而统一的阿拉伯国家。

Muĥammad (peace be upon him) was distinguished in his community for his honesty and truthfulness, and for his mature judgement. The leaders of the Quraysh, the major Arab tribe, had earlier made him the arbiter in a dispute that threatened to cause a major war, and were very pleased with his judgement. Moreover, he belonged to the leading family in the top Quraysh clan, the Hashimites. Hence, it would have been easy for him to launch an Arab nationalist movement aimed at uniting the Arabian tribes that had been weakened by long periods of feuding and disputation. He could then have directed them towards the goal of liberating their lands from the colonial rule of the Byzantines to the north and the Persians to the south. He could then have been in a position to establish a strong and united Arab state throughout the Arabian Peninsula.

可以说,如果先知(愿主赐他平安)当初以这种方式传达他的召唤,阿拉伯人很可能都会积极响应他。如此一来,他就可以免去十三年来掌权者在阿拉伯半岛所施加的种种折磨和反对。

It could be argued that had the Prophet (peace be upon him) directed his call in this way, all the Arabs would most probably have responded positively to him. In turn, this would have spared him thirteen years of tortuous opposition by those who wielded power in Arabia.

也有人可能会说:当阿拉伯半岛已经回应了先知的号召,承认了他的领导地位,而他又已带领阿拉伯人取得了如此的民族荣耀时,他本可以动用自己的全部权力和威望,去说服阿拉伯人接受主所托付给他的讯息。他本可以宣讲建立在神之独一性基础上的信仰,并使阿拉伯人在服从他的权威之后,也向神臣服。

It may also be argued that when Arabia had thus responded to the Prophet’s call and recognized his leadership, and when he had led the Arabs to such national glory, he could have used all his power and standing to convince the Arabs to accept the message entrusted to him by his Lord. He could then have preached the faith based on God’s oneness. He would have made the Arabs surrender themselves to God after they had submitted to his authority.

在先知接受真主所托付之启示的时候，阿拉伯社会在财富分配和社会公正方面的状况非常糟糕。少数人垄断了所有的财富与商业，而且他们还能通过高利贷交易使自己的资产成倍增长。另一方面，绝大多数人贫穷且饥饿。此外，富有者还享有荣誉和显赫的地位，而大多数人则被剥夺了这一切。

At the time when the Prophet received the message God entrusted to him, Arabian society was in a very bad way with regard to the distribution of wealth and social justice. A handful of people monopolized all wealth and commerce. Moreover, they were able to multiply their resources through usurious transactions. The great majority of people, on the other hand, were poor and hungry. Besides, the wealthy ones also enjoyed a position of honour and distinction, while the majority were deprived of all that.

要发起一场社会运动，向贵族阶层宣战，并以财富再分配来呼吁社会公正，对穆罕默德ﷺ而言本是轻而易举之事。若他这样做，阿拉伯社会便会一分为二：绝大多数人会支持他，反抗财富与权贵的暴政。这总比他宣告“除真主外别无应受崇拜者”时所遭遇的局面要好——当时整个社会都反对他，只有少数高尚的灵魂能够超越自身，领会他这一召唤的崇高。

It would have been easy for Muĥammad (peace be upon him) to start a social movement, declaring war against the aristocracy, and calling for social justice through the redistribution of wealth. Had he done so, Arab society would have been split into two: the great majority would have supported him against the tyranny of wealth and nobility. This would have been better than the opposition he faced from the whole of society when he declared that `there is no deity other than God’. For when he did so, only a few noble souls were able to rise to the sublimity of his call.

可以说，如果穆罕默德（愿主福安之）选择这条道路，赢得多数人的支持，击败反对他的少数人，他本可以运用自己的权力，建立那以主的独一性为基础的信仰，而这正是主托付给他的使命。这样，人们在服从他的权威之后，也就能够服从他们的主。

It may be said that had Muĥammad (peace be upon him) followed this route, gaining the support of the majority and defeating the minority opposing him, he could have utilized his power to establish the faith based on God’s oneness which God had entrusted to him. He would, thus, have been able to make people submit to their Lord after they had submitted to his authority.

但是，真主以其无限的智慧，并未指示祂的使者走这条道路。

But God, in His infinite wisdom, did not direct His Messenger to follow this path.

真主知道这条道路行不通。祂知道，只有以一种全面的意识形态观念为基础，使一切事务都服从于真主，社会公正才能得到充分的实现。

God knows that this is not the way. He knows that social justice can only be achieved fully through a comprehensive ideological concept that submits all affairs to God.

有了这样的理念,人们会心甘情愿地接受真主关于公平分配和社会互助团结的任何裁定。如此一来,施予者与受予者都会意识到,自己是在践行一套神圣的制度,并希望因自己的顺服而在今世和后世都得到丰厚的回报。这样的社会将既无贪婪,也无怨恨。事情的推行不靠那种令人心生恐惧的高压手段。人们不会感到孤立无助,精神也不会被摧垮——而在那些建立在独一真主之外其他原则之上的制度下,情形往往正是如此。

With such a concept people would willingly accept whatever God rules in respect of fair distribution and mutual social solidarity. Thus, both the giver and the recipient realize that they are implementing a divine system and hope to be well rewarded for their obedience both in this life and in the life to come. Thus, such a society would be free of both greed and grudges. Things are not put into effect by strong-handed measures that strike terror into people’s hearts. People do not feel desolate, and their spirits are not broken, as is the case under systems based on principles other than that of God’s oneness.

当先知接受使命之时，阿拉伯半岛盛行的道德标准已经极为低下，尽管贝都因人未受污染的生活中仍保留着一些天然的美德。ﷺ

The standards of morality that prevailed in Arabia at the time when the Prophet was given his message were at a very low ebb, even though some natural virtues of uncorrupted Bedouin life were still retained.

压迫在当时是普遍的规则。这在当时的诗歌中尤为明显，例如祖海尔·本·阿比·苏勒玛的诗句写道：“谁不以武器捍卫自己的财产，他的财产就会被掠夺；谁不欺压他人，他自己就会受到欺压。”当时的蒙昧时期阿拉伯半岛还流行着一句格言：“无论你的兄弟是施压还是受压，都要帮助他。”饮酒和赌博被视为公认的社会习俗，人们甚至以这些习惯为荣。蒙昧时期所有的阿拉伯诗歌都非常清楚地反映了这一点。其中的一个例子可以取自塔尔法·本·阿布德的一首诗：

Oppression was the rule of the day. This is especially clear in the poetry of the time, such as that of Zuhayr ibn Abī Sulmā who writes: “Whoever does not defend his property with arms will find it plundered, and whoever does not oppress others will himself be oppressed.” A motto that was commonly held in pre-Islamic Arabia was: “Help your brother, whether he inflicts or suffers injustice.” Drinking and gambling were recognized social traditions. Indeed, people took pride in such habits. All Arab poetry of the pre-Islamic days of ignorance reflects this very clearly. An example may be taken from a poem by Ţarfah ibn al-`Abd:

若不是年轻人所享受的三件事，我死的时候也就不会在意了。

Had it not been for three practices a young man enjoys, I would not have cared when I meet my death.

这其中之一是：我会让那些主张适度的人喝下一杯烈性极强的酒，这酒兑水时会冒泡。

One of these is that I beat those who counsel moderation to a drink of wine which is so potent that it bubbles when it is mixed with water.

饮酒、追求享乐、挥霍手边的一切,这些就是我的生活。

Drinking, the pursuit of pleasure and spending whatever I lay my hands on have been my life.

因此，我整个部族都抛弃了我，就像一头患了严重疥癣的骆驼。

And because of that my whole clan has abandoned me, like a camel with a terrible itch.

在当时的社会中，各种形式的淫乱行为十分普遍。'A'ishah（阿伊莎）是先知的妻子，她在一段圣训中描述道：

Promiscuity in various forms was common practice in society. `Ā’ishah, the Prophet’s wife, describes in an authentic ĥadīth:

在蒙昧时代（jāhiliyyah），婚姻关系有四种常见形式。第一种就是我们今天所实行的：一个男人向另一个男人的女儿或其监护下的女子求婚，支付聘礼，然后与她结婚。 第二种是丈夫在妻子月经结束后，让她去找某个特定的男人并与其怀孕。此时丈夫会远离妻子，不再接触她，直到她明显怀孕。之后，如果他愿意，才会再与她同房。丈夫采取这种做法，是为了得到品性更好的儿子。这种关系被称为 istibđā’。 另一种关系是，若干男人（少于十个）与同一个女子发生性关系，每个人都与她同房。如果她怀孕并生下孩子，她会在几个晚上之后派人去叫他们过来。

Four types of matrimonial relationship were common in the days of jāhiliyyah.1 The first of these was the one we have today: a man makes a proposal to marry another man’s daughter or his ward, pays her dowry, and marries her. A second type was that a man would tell his wife, after she had finished a menstrual period, to call on a particular man and become pregnant by him. The husband in this case would stay away from his wife not touch her until she was clearly pregnant. He would then have intercourse with her if he so wished. The husband resorted to this in order to have a son of better traits. This relationship was known as istibđā’. Another type of relationship was that a number of men, less than 10, would have one woman and each would have sexual intercourse with her. Should she become pregnant and give birth to a child, she would send for them after a few nights to come over.

当人们经过艰苦的努力，信仰在人们心中确立，其背后的权威得到应有的承认；当人们认识了他们的主，并且只崇拜祂一位；当人们摆脱了其他权威的压力和自身私欲的束缚；当“除真主外别无应受崇拜者”这一理念铭刻在人们心中时，真主借此，并借助信奉它的人们，成就了人们所能想到的一切改革。

When, after strenuous efforts, the faith was established in people’s hearts and the authority behind it was properly acknowledged; when people recognized their Lord and worshipped Him alone; when people were free of the pressures of other authorities and the pressures of their own desires; when the concept of `no deity other than God’ was imprinted on people’s hearts, God accomplished with it, and with those who believed in it, all that people might have suggested in the way of reform.

此时，这片土地已摆脱拜占庭和波斯的统治，但他们的殖民统治并未被一个阿拉伯政权所取代。取而代之的是真主的权威。这片土地如今已摆脱了一切暴政。

The land was now free of Byzantium and Persia, but their colonial rule had not been replaced by an Arab power. Instead God’s authority took their place. The land was now free of all tyranny.

社会因此摆脱了一切社会不公，因为伊斯兰制度的建立是为了依照真主本身所认可的原则来执行真主的公正。

Society was freed of all social injustice, because the Islamic system was established to administer God’s justice, according to the principles approved by God Himself.

社会正义的旗帜以真主的名义升起，但它被称为伊斯兰的旗帜，上面写着："除真主外，别无应拜之主。"

The banner of social justice was raised in God’s name, but it was called the banner of Islam, on which was written, `there is no deity other than God’.

人们的道德得以提升，内心与灵魂得以净化，而约束人们的力量便是他们自己的良心。因此，除极少数情况外，真主所规定的义务性刑罚与酌定刑罚便无需施行。人们热切地追求真主的回赐，羞于在违背祂的命令时被祂看见，又畏惧招致祂的惩罚。这些情感取代了任何警察管理及其所能施加的各种惩罚。

People’s morals were elevated; hearts and souls were purified; and the medium of control was people’s own consciences. Hence, the mandatory and discretionary punishments prescribed by God were not needed, except in very few cases. People were eager to earn God’s reward. They were ashamed to be seen by Him violating His orders, feared to incur His punishment. Such feelings took the place of any police administration and the various punishments it could impose.

在社会秩序、道德和整体生活方面,人类被提升到了前所未有的高度。此后,人类只有在伊斯兰的旗帜下才能再次达到那样的高峰。

In its social order, morality and life in general, humanity was raised to a summit it had never achieved before. It was not to attain that summit again except under Islam.

正是因为那些建立伊斯兰的人，在其国家、政治制度、法律和规章中建立伊斯兰之前，已经在他们的良心与生活中，以信仰、道德、崇拜和行为的形式将其确立。对于他们为确立这一宗教所付出的努力，他们所得到的承诺只有一件事，其中不包括胜利和权力，甚至也不包括他们的努力为伊斯兰带来的胜利和权力。他们所得到的承诺与今世的生活毫无关系，他们被应许的是乐园。这就是他们为此所付出的一切艰苦奋斗、承受严峻考验、坚定不移地为伊斯兰辩护、以"除真主外别无应受崇拜者"的信息对抗蒙昧时代（jāhiliyyah）势力的回报，而这一信息，在任何时代、任何地方，都必然令当权者深恶痛绝。

我们现在已经清楚地理解了这样一个事实的原因：麦加时期降示的《古兰经》部分，着重将“除真主外别无应拜之主”这一根本原则印入人们的心灵与思想之中，尽管与其他途径相比，这看似更为艰难。

We now have a clear idea of the reasons behind the fact that the parts of the Qur’ān revealed in Makkah concentrated on imprinting the fundamental principle of ‘there is no deity other than God’ on people’s hearts and minds, even though it appeared difficult in comparison to other ways.

此外，伊斯兰的宣传者必须认真思考一个事实：古兰经中这些麦加时期的经文，专注于信仰问题，而没有讨论以信仰为基础的制度细节，也没有讨论在该制度下规范交易的法律。

Moreover, it was important that the advocates of Islam should seriously reflect on the fact that these Makkan parts of the Qur’ān concentrated on the issue of faith, without discussing the details of the system to be based on it or the laws governing transactions under this system.

伊斯兰信仰的本质决定了这种方式。伊斯兰教的整体都建立在信仰真主独一的基础之上：它的一切制度与法律都由这一根本原则生发而出。一棵高大的树，枝干粗壮而宽广，其根必须深深扎入大地，并依其体量向广阔的范围延伸。同样，伊斯兰制度延伸到生活的各个方面，处理人类的一切事务，无论大小。它不仅规范今世的人类生活，也规范后世的生活；不仅规范我们与眼前可见世界的交往，也规范与那个我们能感知却看不见的世界的关系。它的法律条文不仅涵盖物质交易，也涉及埋藏于内心深处的东西，以及意图与念头。由此可见，它是一个庞大的体系，具有宏大而深远的维度。

It is the nature of the Islamic faith that has necessitated this approach. Islam in its entirety is based on the belief in God’s oneness: all its systems and laws branch out of this essential principle. A high, great tree, with thick and wide branches, must establish its roots deep into the earth and spread them over a wide area, in proportion to its size. Similarly, the Islamic system extends into all aspects of life, dealing with all human affairs, large and small. It regulates human life, not only in this present world but also in the life to come, and not merely in our dealings with the world we see around us, but with the one beyond, which we sense but cannot see. Its legal provisions do not cover only material transactions, but deal also with what is kept deep at heart, as well as intentions and ideas. Thus, we see that it represents a huge institution with great and far-reaching dimensions.

这一伊斯兰本质的特点决定了它应当如何奠基与组织。它表明，使信仰在坚实的根基上得以正确确立，并使其彻底融入人灵魂的各个方面，是信仰正确发展的必要前提。这也保证了树干与枝叶之间、以及整棵树与其根系之间，能有恰当的关系。

This aspect of the nature of Islam defines the way it is to be founded and organized. It makes it clear that the proper establishment of the faith on solid foundations and its thorough interaction with all aspects of the human soul are a necessary prerequisite for the proper progress of the faith. It is also a guarantee of a proper relationship between the stem and branches of the tree and its roots.

当"除真主外别无应受崇拜者"这一信念深入人心的深处时，建立在它之上的制度也随之稳固确立。显而易见，这是信奉此信仰之人唯一能够接受的制度。在其细节与条例尚未向他们呈现之前，他们便已经愿意服从这一制度。

When belief in `there is no deity other than God’ penetrates into the deep recesses of people’s hearts, the system based on it is simultaneously well established. It is clear that it is the only system acceptable to those who believe in this faith. They will submit to this system even before its details and regulations are presented to them.

这种宗教的另一个本质特征，体现在它所采取的行动方式上：伊斯兰教既务实又严肃，旨在规范和管理日常事务。它着眼于现实问题，并决定是予以认可、加以修正，还是彻底改变。因此，它的立法只适用于那些首先承认真主主权的社群中已存在的现实状况。

Another aspect of the nature of this religion is reflected by the method of action it adopts: this religion of Islam is both practical and serious, aiming to regulate and control everyday affairs. It looks at practical matters and determines whether to approve, modify or change them altogether. Therefore, its legislation applies only to existing conditions in a community that recognizes God’s sovereignty in the first place.

伊斯兰不是一种处理假设的理论，而是一种应对现实处境的生活方式。因此，它必须在一个穆斯林群体中确立起来，这个群体相信“除真主外别无应受崇拜者”，并承认主权唯独属于真主。它否认其他任何人的权威，也拒绝承认任何不以这一根本原则为基础的处境具有合法性。

Islam is not a theory dealing with assumptions. It is a way of life dealing with existing situations. Hence, it must be established in a Muslim community which believes that `there is no deity other than God’, and acknowledges that sovereignty belongs to God alone. It denies the authority of anyone else and refuses legitimacy of any situation that is not based on this fundamental principle.

只有当这样一个共同体形成，并开始面对自身的现实问题时，这一宗教才开始建立其制度、制定其法律。这些制度与法律将由那些原则上已经顺服于它们、并拒绝了一切其他制度与法律的人来执行。同样必须的是，信仰伊斯兰教的人应当在自身以及社会中拥有足够的力量，使他们能够施行伊斯兰的制度与法律。只有这样，伊斯兰制度才能受到尊重，伊斯兰法律才会显得严肃。

Only when such a community comes into existence, and it begins to face its own practical problems does this religion begin to establish its systems and formulate its laws. These will be implemented by people who in principle have already submitted themselves to them and rejected all other systems and laws. It is also necessary that those who believe in the Islamic faith should have sufficient power over themselves and in their society to enable them to implement Islamic systems and laws. Only in this way can the Islamic system be respected and Islamic law appear serious.

此外，穆斯林社群届时还会面临一些现实问题，需要通过制定法律和规章来加以解决。

Moreover, the Muslim community will then have practical issues that need to be addressed by the enactment of laws and regulations.

在麦加时期，穆斯林没有权力来组织自己的生活或其社群的生活。他们也没有一个拥有自身问题、需要依照真主法律加以解决的自治社群。因此，真主的启示中并没有给他们颁布法律和规章。启示只赋予他们信仰，以及在信仰于人们的心灵和灵魂中牢固确立之后由信仰衍生出的道德准则。但当穆斯林在麦地那建立起一个行使权力的国家时，法律便颁布给了他们，并且规定了确立这些法律的制度。于是，伊斯兰开始面对穆斯林社群的现实需要，因为穆斯林国家保障了法律的尊重与施行。

The Muslims in Makkah did not have power to organize their life or the life of their community. Nor did they have an autonomous community with its own problems that needed to be addressed according to God’s law. Hence, laws and regulations were not given to them in God’s revelations. The revelations only gave them a faith and a code of morality derived from faith after it had established itself firmly in people’s hearts and souls. But when the Muslims established their state in Madinah, one which exercised power, the laws were given to them and the system to establish them was outlined. Thus Islam began to face the practical needs of the Muslim community, because the Muslim state guaranteed respect and implementation of the law.

我们需要探讨《古兰经》在麦加时期十三年间如何论述信仰问题。可以肯定的是，它并非以理论或神学研究的形式呈现，也不是以后来被称为“凯拉姆学”（ʿilm al-kalām）那种经院式论述的形式出现；后者主要讨论真主的独一性概念。

We need to discuss how the Qur’ān addressed the issue of faith during the thirteen years of the Makkan period. Certainly it did not present it in the form of a theory or a theological study. Nor was it presented in the form of a scholastic discourse of the type which was later to be known as `ilm al-kalām, which dealt mainly with the concept of God’s oneness.

这些都不是。《古兰经》只是诉诸人的本性，运用人自身灵魂之内与广大宇宙之中的一切迹象、征兆与指引。由此，它将人的本性从那些遮蔽其接受能力的种种压力中解放出来，为其开启通往世界的窗口。如此，人的本性便能做出正确而恰当的回应。我们在本卷中讨论的这一章经文，正是这一独特方法的完美范例。

None of this! The Qur’ān simply addresses human nature, utilizing all the signs, indicators and pointers within man’s own soul and in the universe at large. Thus it liberates human nature from all the pressures that have beclouded its receptive faculties and opens up windows to the world. Thus is human nature able to make the right and proper response. The sūrah we are discussing in this volume provides a perfect example of this unique method.

更具体地说,《古兰经》发起了一场实际的运动,反对那些扰乱人性正常运作的种种压力。战场就是活生生的人的灵魂。若不进行直接的正面对抗,这一目标便无从实现;这种对抗旨在撕开覆盖在人们心灵与思想之上的帷幕,拆除横亘在人与真理之间的壁垒与心理障碍。

More specifically, the Qur’ān launched a practical campaign against the pressures disrupting the proper functioning of human nature. The field of battle was living human souls. Success could not have been achieved without a direct confrontation which aimed to rend the curtains that had fallen on people’s hearts and minds and to remove the walls and psychological blocks that stood between man and the truth.

也不适合采用基于言辞逻辑的理性辩论——那是后世经院神学的标志。《古兰经》面对的是整个人类环境，包括其中的一切条件与情境，并且是对这一环境中的整个人类主体说话。同样，纯粹"神学化"的表述也不相宜。伊斯兰固然是一种信仰，但它同时包含一套要在现实生活中加以落实的法度。它并不局限于狭窄的神学论辩领域。

Nor was intellectual argumentation, based on verbal logic, which was the hallmark of the scholastic theology of later times, appropriate for the purpose. The Qur’ān confronted a whole human environment, with all its conditions and circumstances, and addressed the whole human entity within this environment. Similarly, a purely `theological’ address was unsuitable. Although Islam is a faith, it also incorporates a code to be implemented in practical life. It does not confine itself to the narrow spheres of theological discourse.

《古兰经》在致力于于穆斯林群体的心灵与良知中确立信仰的同时，也与周围的蒙昧时代（jāhiliyyah）以及新生群体的良知、品德和行为中残存的蒙昧痕迹展开了艰苦而坚决的斗争。因此，伊斯兰信仰的结构正是在这样的环境中建立起来的，但它并非以理论或学术论述的形式呈现，而是以穆斯林群体本身所代表的、实践性与组织化的社会架构体现出来。穆斯林群体在对其信仰的理解、在实践中的落实，以及在对抗蒙昧时代方面的觉悟与训练上的成长，与这一思想结构的成长相互呼应，并赋予它现实的体现。由此，我们看到了体现伊斯兰本质与精神的真正伊斯兰方法。

As the Qur’ān worked to establish the faith in the hearts and consciences of the Muslim community, it also fought a hard and determined battle against the surrounding jāhiliyyah and against the remaining traces of jāhiliyyah in the new community’s conscience, morals and practices. Thus, the structure of the Islamic faith was raised under these circumstances, but not in the form of a theory or intellectual discourse, but in a practical and organized social set-up represented by the Muslim community itself. The growth of the Muslim community in its understanding of its faith, and its implementation in practice, as well as its awareness and training to confront jāhiliyyah, mirrored the growth of the ideological structure and gave it practical manifestation. Here we see the true Islamic method that reflects its nature and spirit.

从伊斯兰的角度看，若信仰仅仅演变成供学术研究的抽象理论，这是一个巨大的错误，实际上也是一种严重的危险。

From the Islamic point of view, it is a great error, indeed a serious danger, that the faith should simply evolve into an abstract theory for academic study.

并不是因为《古兰经》当时是首次降示，才花了十三年时间来建立信仰。若真主愿意，祂本可以一开始就完整降示《古兰经》，并让新穿着伊斯兰服饰的穆斯林有足够长的时间去研读它，直到他们充分领会"伊斯兰理论"。

It is not because the Qur’ān was being revealed for the first time that it took thirteen years to build its faith. Had He so willed, God could have revealed the Qur’ān in full at the beginning and allowed the new Muslims a lengthy period to study it, until they had fully grasped the `Islamic theory’.

然而，真主以其无穷的智慧，另有旨意。祂要建立一种独特的运行方式，使信仰、社群与运动同时奠定根基：社群与运动要以信仰为基础，信仰又要随着社群的动态发展而不断成长。祂希望这个社群的实际生活成为信仰的镜子。真主至荣至尊，无有限量，祂深知灵魂的净化与社群的建立不可能在一夜之间完成。因此，建立信仰的架构，必须与建设社群、净化信徒心灵所需的时间一样长。如此，当信仰臻于完整的形态时，社群在实践中也就体现出其成熟。

In His infinite wisdom, however, God wanted something different. He wanted to put in place a unique method of operation that laid the foundation of the faith, the community and the movement all at the same time. He wanted the community and the movement to be founded on faith, and He wanted the faith to grow with the dynamic progress of the community. He wanted the practical life of that community to be a mirror of the faith. God, limitless is He in His glory, knew that the refinement of souls and the building of communities could not be achieved overnight. Hence, it was necessary that raising the structure of the faith should take the same length of time as the building of the community and the refinement of believers’ souls. Thus, when faith had taken its full shape, the community reflected its maturity in practice.

这是这一宗教的本质，它是依据麦加启示的光照所确立的。我们需要理解它的本质，而不应在急躁、消极的心态影响下，或在人为理论和学说的压力下，试图改变它。正是凭借这种特定的本质和独特的品质，伊斯兰教才得以建立起最初的穆斯林群体。

This is the nature of this religion as defined in the light of the Qur’ānic revelations in Makkah. We need to understand its nature and not try to change it under the influence of an impatient, defeatist mentality, brought under pressure from man- made theories and doctrines. It is with this particular nature and with its particular qualities that Islam was able to bring the first Muslim community into existence.

同样，它也能够在需要出现的时候，凭借神的旨意，依照同样的本性与品质，塑造出同一类型的社群。

Similarly, it can mould the same type of community, using the same nature and qualities, whenever it needs to come into being, by God’s will.

我们应当意识到,试图把充满活力的伊斯兰信仰缩减为供知识性讨论的"理论",并以此证明它优于人造理论,其中潜藏着错误与危险。伊斯兰信仰必须在活生生的灵魂中成形,必须成为一个能动的组织,成为一场与周围的贾希利叶(jāhiliyyah)相抗争的运动。从这一角度看,伊斯兰信仰在人们心中和生活中占据的空间要大得多,对人们思想的影响也深刻得多,远非任何理论所能及。事实上,它既能产生理论所带来的一切益处,又不会局限于理论之中。

伊斯兰的宣讲者必须清楚地认识到：正如这一宗教是神圣的启示，它的运作方式也同样出自真主的安排，并且与其本质相协调。伊斯兰的真理与其行动方式是不可分割的。他们还必须认识到：伊斯兰既要改变人们的信仰与行为，也要改变人们的思维与运作方式，而正是这些方式构成了信仰的观念并推动社会的变革。伊斯兰的目标是在建立信仰的同时，建立一个共同体与一个国家。它也开创了自身独立的思维模式，正如它开创了自身的观念和生活方式一样。这一切都是一个完整整体的组成部分。

The advocates of Islam must be well aware that just as this religion is a divine revelation, its method of operation, which is harmonious with its nature, is also God- given. It is not possible to separate the truth of Islam and its method of action. They must also realize that just like Islam wants to change people’s beliefs and practices, it also wants to change their intellectual and operational methods which formulate concepts of belief and bring about social change. Islam aims to build a faith at the same time as it builds a community and a nation. It also initiates its own independent mode of thinking, in the same way as it initiates its own concepts and way of life. All are parts of a complete whole.

既然我们已经知道伊斯兰所采取的行动方法,那么还应当知道,这一方法是永久性的:它并不只适用于某个特定阶段、某种环境,或第一个穆斯林社群形成时的特殊情况。它是伊斯兰复兴不可或缺的行动方法。伊斯兰从未把自己的目标局限于改变人们的信仰与状况,它也旨在改变人们的见解与思维方式。作为一种行动方法,伊斯兰是神圣的,并且在根本上不同于一切人类的方法。如果不采用这一由真主所定、旨在改造人类思想与实践的神圣方法,我们就无法建立这一神圣宗教所要建立的那种生活。

Now that we know what method of action Islam adopts, we should also know that this method is permanent: it is not applicable to just a certain stage, environment or the special circumstances that pertained when the first Muslim community came into existence. It is a method of action which is indispensable for Islamic revival. Islam has never confined its objective to changing people’s beliefs and conditions; it also aims to change their outlook and way of thinking. As a method of action, Islam is divine and fundamentally different from all human methods. We cannot achieve the type of life this divine religion wants to establish unless we adopt its divinely- ordained method, intended by God to reform human thought and practice.

当我们试图把伊斯兰包装成一种有待研究的理论时，我们就偏离了神圣的运作与思维方式。我们让伊斯兰服从于人类的思维模式，仿佛神圣的方式是低劣的，仿佛我们想要把它提升到那种更高的标准！这是极其危险的。

When we try to give Islam the guise of a theory to be studied, we move away from the divine method of operation and thinking. We subject Islam to human modes of thinking, as though the divine method is inferior and as though we want to elevate it to that superior standard! This is extremely dangerous.

神圣方法的作用，是为我们伊斯兰的宣传者提供一种全新的思维方式，使我们与蒙昧时代（jāhiliyyah）划清界限。如果我们将一种与伊斯兰本质相悖的思维方式强加于伊斯兰之上，无论它多么流行，我们都会使伊斯兰在人类生活中的作用归于无效，也会使自己失去一个重大机会，无法摆脱当今世界中盛行的愚昧思维方式的压力。这些思维方式将继续影响我们的思想与生活。再次强调，这是极其危险的。

The function of the divine method is to give us, the advocates of Islam, a new way of thinking to dissociate ourselves from jāhiliyyah. If we were to impose on Islam a way of thinking alien to its nature, popular as it may be, we nullify its function in human life and deprive ourselves of a great opportunity to be free of the pressure of the ignorant ways of thinking which prevail in our world. Such ways of thinking will continue to have their influence on our minds and lives. Again, this is extremely dangerous.

这一章是本书讨论的第一章麦加章，完整地展示了在麦加启示的部分古兰经的特点。我们在前文已经阐述了这些部分的性质、特征和方法。在这一章中，我们可以看到所有这些：其主题、处理方式以及呈现的方式。与此同时，这一章和古兰经的每一章一样，都有其独特的个性，任何细心的读者都不会不加以辨认。事实上，每一章都有其自身的特征、特点、中心思想，以及呈现主题的方式。不仅如此，每一章还运用其独特的灵感、意象、微妙的含义和总体的氛围。这些都体现在它对所论主题的呈现之中。而且，每一章都使用其特有的表达方式，这些表达会间隔反复出现，即使它所探讨的是同一主题或若干相关主题。决定一章特征的并不是主题，而是它特殊而独具的面貌。

This sūrah, the first Makkan sūrah we discuss in this work, provides a complete sample of the parts of the Qur’ān revealed in Makkah. We have outlined above the nature, characteristics and method of these parts. We see all these in this sūrah, its main theme, the way it is approached and how it is presented. At the same time, the sūrah has, like every individual sūrah of the Qur’ān, its distinctive character which no attentive reader can fail to recognize. Indeed, every sūrah has its own character, features, central idea, and method of presenting its main theme. Not only so, but each sūrah uses its own inspiration, images, subtleties of meaning, and general ambience. These are all featured in its presentation of its subject matter. Moreover, each sūrah uses its own special expressions that may be repeated at intervals, even when it tackles one theme or several related themes. It is not the theme that delineates the character of a sūrah, but its special and distinctive features.

尽管如此,这一章在处理其主题时别具一格。每到一处、每一情境、每一场景,它都把所描绘之事的宏伟壮丽鲜明地呈现出来,使我们屏息凝神,随着它的场景而喘息,并聆听其变化多端、强劲有力的韵律。这确实如此!当我随着这一章的脉络、场景与节拍前行时,我能在心中感受到它。我认为,任何具备一定理解力的读者或听众,都不可能无法体会到它那壮丽的美感。

Nevertheless, this sūrah tackles its subject matter in a unique way. At every turn, in every situation or scene, it brings out in sharp relief all the awesome splendour of what is being portrayed, keeping us spellbound, breathless as we follow its scenes and hear its changing, powerful rhythm. This is certainly true! I feel it in my heart as I follow the flow of the sūrah, its scenes and beats. I think that no reader or listener of any degree of intelligence could fail to appreciate something of its awesome splendour.

整章经文呈现了安拉独一的真理：它体现在生命与宇宙之中，体现在人的灵魂与良知之中，体现在我们周围世界的奥秘之中，也体现在超出我们感知能力之外的世界的奥秘之中。它还呈现在宇宙的创造、生命与人类的被造，以及旧有民族的毁灭、以便新的民族取而代之的场景之中。此外，它也通过人性面对宇宙、各种事件、命运的转折、恩惠与考验时的情景，以及神圣权能支配人类生活一切方面——无论显现的或隐藏的、当前的或未来的——的场景，来呈现安拉独一的真理。最后，它还在复活日的场景中呈现同一真理，那时众受造物将被带到他们的主面前。

The whole sūrah presents the truth of Godhead as it is reflected in life and the universe, human soul and conscience, the secrets of the world around us and the secrets of the world beyond the reach of our faculties of perception. It also presents it in the scenes of the creation of the universe, life and human creation, as well as in the destruction of past communities to allow new ones to take their place. It further presents the truth of Godhead in scenes of human nature as it faces the universe, different events, turns of fortune, blessings and trials, and in scenes of divine power over all aspects of human life, be they apparent or hidden, present or future. It finally presents the same truth in scenes of the Day of Resurrection, as creatures are brought before their Lord.

本章处理信仰的根本问题：独一神性与敬拜。它的方法是让人们明白谁是他们真正的主宰，并回答这样的问题：祂是谁？这一存在的起源是什么？其背后的奥秘又是什么？这些受造物是谁？是谁使它们存在；又是谁给予它们给养、掌management其事务？是谁使它们的心和视线转向？是谁掌管它们昼夜的更替？是谁开创它们，然后又使它们重新再造？

This sūrah tackles the main issue of faith, Godhead and servitude. Its approach is to make known to people who their true Lord is, answering questions like: Who is He? What is the origin of this existence? What are the secrets beyond it? Who are these creatures? Who brings them into being; and who gives them their provisions and controls their affairs? Who turns their hearts and sights? Who controls the sequence of their days and nights? Who initiates them; and then re-initiates them?

为了什么目的而创造他们？他为他们设定了怎样的期限？他将他们引向怎样的归宿？再说这生命在各处萌生：在如此死寂的环境中，是谁使它开始的？还有那倾盆的雨水、绽开的嫩芽、堆积的谷粒、刺眼的星辰、破晓的黎明、遮盖一切的夜色黑暗，以及其外的宇宙：是谁在掌管这一切？它们隐藏着什么秘密，又带来了什么消息？还有那一代代来来去去、兴盛又衰亡的世人：是谁赋予他们在大地上的权力，又是谁将其夺走，任他们走向灭亡？他们为何被安置掌管世界，又为何被任其败坏？而死亡之后，除了清算与报应，还剩下什么？

For what purpose has He created them? What term has He appointed for them? To what destiny does He deliver them? And then, as regards this life springing up here and there: who initiates it in such a lifeless environment? What about the pouring rain, the opening buds, the tightly piled grain, the piercing star, the breaking dawn, the darkness of the night as it covers all, and the cosmos beyond: who controls all this? What secrets do they hide and what news do they bring? Then again, all these generations that come and go, prosper and perish: who gives them power on earth and who takes it away and leaves them to perish? Why are they placed in control of the world, and why are they left to be ruined? And what remains beyond death of reckoning and reward?

这一章经文将我们的心灵与理智带入无尽的视野与深邃的境界。它并非试图提出一套信仰理论，也不是要展开神学辩论。它的目的很简单：让人们认识他们真正的主，从而只顺服于祂，将自己的良知、灵魂、努力、传统、功修以及全部生命，都交付给全能者，即宇宙中唯一的神明。

The sūrah takes our hearts and minds over such endless horizons and into such depths. There is no attempt to provide a theory of faith, or start a theological argument. The sūrah simply aims to make known to people who their true Lord is, so that they may submit themselves to Him alone, surrendering their consciences, souls, efforts, traditions, worship and all their lives to the Almighty, the only deity in the universe.

整个这一章从头到尾都朝着同一个方向：真主是创造者、供给者、主宰者，是无所不能、洞悉一切隐秘的主。祂转动人心与目光，正如祂使黑夜变为白昼。因此，唯有真主才应统治人的生活，而非其他任何人。除祂之外，没有谁有权立法或裁决，允许某些事而禁止另一些事。这种权柄只属于真主，任何人都不得擅自行使。因为除真主之外，没有谁能够创造、供给、赐予生命、使人死亡、带来利益或伤害、施予或剥夺，也没有谁能在今世或后世对自己或他人施加任何掌控。本章以其独特的风格，在所论述的种种场景和情境中提供了大量的证据，带来各种各样的感染与启示。

The whole drift of the sūrah, from start to finish, follows this direction: God is the Creator, the provider, the owner, the almighty who knows all that is concealed. He turns hearts and sights as He turns nights into days. As such, God should be the one who rules over human life to the exclusion of all others. No one else can legislate or judge, permitting certain things and prohibiting others. Such authority belongs to God and may not be exercised by anyone else. For none other than God can create, provide, give life, cause death, cause benefit or harm, give or deprive, or exercise any control over oneself or others in this life or in the life to come. The sūrah provides numerous proofs in the scenes and situations it discusses with its unique style, bringing in a multitude of effects and inspirations of every sort and type.

有数段出自伊本·阿拔斯、阿斯玛·宾特·叶齐德、贾比尔、安斯·本·马立克和阿卜杜拉·本·麦斯欧德的传述证实，这一章是一次性在麦加降示的。

Several reports by Ibn `Abbās, Asmā’ bint Yazīd, Jābir, Anas ibn Mālik and `Abdullāh ibn Mas`ūd confirm that this sūrah was revealed in Makkah on one occasion.

这些传述以及本章的主题，都没有表明本章在麦加时期的具体启示时间。按照最有可能的启示先后顺序，本章排在第15章《石谷》之后，因此在这一顺序中列为第55章。但正如我们在第一卷第2章序言中所说，仅凭这些信息，我们无法就各章的启示时间作出确定的判断。关于这一点的传述，主要说的是任何一章开头部分的启示时间，而非整章的启示时间。有可能较早章节的某些后段，是在较晚章节的某些部分之后才降示的。本卷所讨论的这一章是整章一次性降示的，但我们无法确定其确切日期，不过我们认为它很可能是在伊斯兰使命的早期几年之后，或许是在第五年或第六年。我们作出这一推测，只依据它在启示顺序中的编号，以及它详细论及的多种主题。所有这些都表明，当时与不信者之间存在长期持续的争论，那些人坚持拒绝先知的使命。这或许正是为何需要像我们这里这样，就各项问题展开详细讨论，也正是为何需要安慰真主的使者，以消除长期而顽固的反对对他使命所造成的影响。

Nothing in these reports or in the subject matter of the sūrah indicates the particular time of its revelation in the Makkan period. According to the most likely chronological order of revelation, this sūrah comes after Sūrah 15, Al-Ĥijr, which gives it number 55 in that order. But as we said in the Prologue to Sūrah 2 (Vol. I), we cannot, on the basis of this information, make any definitive judgement as to the time of revelation of different sūrahs. The reports we have on this particular point speak mainly of the revelation of the beginning, not the whole, of any particular sūrah. It may be that some later parts of an earlier sūrah are revealed after parts of a later sūrah. The sūrah we are discussing in this volume was revealed in its entirety at one go, but we cannot define the exact date of its revelation, although we feel it likely that it was after the early years of the Islamic message, maybe in the fifth or sixth year. In stating this probability we rely only on its number in the order of revelation and the wide variety of subjects it tackles at length. All this suggests a long ongoing argument with the unbelievers, who persisted in their rejection of the Prophet’s message. This is, perhaps, what requires a detailed discussion of issues on the lines we have here, and necessitates comforting God’s Messenger so as to remove the effects of long and determined opposition to his message.

另一则由伊本·阿拔斯和卡塔达传述的记载指出，整章经文都是在麦加降示的，只有其中两节经文是后来在麦地那降示的。第一节是第91节，经文说："他们说：'真主没有降示任何人任何东西。'他们对真主的认识是不正确的。你说：'那么，谁降示了穆萨带给世人的光明和正道的经典呢？你们把它抄在纸上，拿去展示，却隐瞒了其中的许多内容。你们从中得到了你们和你们祖先从未知道的知识。'你说：'是真主降示的。'然后任凭他们在无益的言论中嬉戏吧。"该记载认为，这节经文指的是两位犹太人，即马立克·本·赛夫和凯布·本·艾什拉夫。 第二节有疑问的经文是："他创造了棚架式和非棚架式的园圃，创造了椰枣树、各种作物、橄榄树和石榴树，它们的果实相似，又各不相同。当它们结果时，你们可以吃它们的果实，在收获的日子，要缴纳应缴的天课。你们不要浪费，因为他不喜欢浪费的人。"（第141节）据记载，这节经文指的是萨比特·本·盖斯·安萨里，不过伊本·朱莱哲和马瓦尔迪认为，它指的是穆阿兹·本·哲白勒。

Another report by Ibn `Abbās and Qatādah suggests that the entire sūrah was revealed in Makkah, with the exception of two of its verses which were revealed later in Madinah. The first of these is Verse 91, which states: “No true understanding of God have they when they say: ‘God has never revealed anything to any human being.’ Say: Who, then, revealed the Book which Moses brought to people as a light and a guidance? You transcribe it on sheets to show around, while you suppress much. You have been taught [by it] what neither you nor your forefathers had ever known. Say: God, and leave them to their play and foolish chatter.” The report suggests that it refers to two Jewish men, Mālik ibn al-Şayf and Ka`b ibn al-Ashraf. The second verse in question is the one stating: “It is He who has brought into being gardens — both of the cultivated type and those growing wild — and the date palm, and fields bearing different produce, and the olive tree, and the pomegranates, all resembling one another and yet so different. Eat of their fruit when they come to fruition, and give (to the poor) what is due to them on harvest day. But do not waste, for He does not love the wasteful.” (Verse 141) This verse is reported to refer to Thābit ibn Qays al-Anşārī, although Ibn Jurayj and al-Māwardī suggest that it refers to Mu`ādh ibn Jabal.

我们已经简要地提及了这一章的主题和总体特点。

We have referred briefly to the main theme and overall characteristics of the sūrah.

我们需要在这里加上关于他们的简短说明。

We need to add here a brief word on them.

安纳斯·本·马立克转述先知ﷺ的话说：“《畜牧》章是从高处降示的，伴随着大批天使，遮蔽了地平线，他们高声颂赞真主，大地在他们脚下震动。”真主的使者ﷺ反复说：“至高无上的真主超绝赞美。”这场天使的盛大行列和大地的震动，给这一章留下了清晰的印象。确实，这一章本身也可以被描述为一场行列，它使我们的心灵和整个宇宙为之震撼。它呈现了无数的情境、场景、启示与节奏，一波接一波地涌动而来。

Anas ibn Mālik quotes the Prophet as saying: “The sūrah al-An`ām was bestowed from on high, with a great many angels in attendance, blocking the horizon, raising their voices with God’s glorification, and the earth shaking under them.” God’s Messenger was repeating: “Limitless in His glory is God Almighty.” This great procession of angels and this shaking of the earth impart a clear impression to the sūrah. Indeed, the sūrah itself may be described as a procession which makes our hearts and the whole universe shake. It provides multitudes of situations, scenes, inspirations and rhythms, which flow like waves one after another.

当一波浪头抵达它的破碎之处时,紧随其后的下一波几乎立刻跟上,仿佛要伸手触及前面的那一波。水流就这样连绵不断,永无止息。

As one wave reaches its breaking place, the next one follows very closely on its heels, almost reaching out to the one that precedes it. The flow remains continuous, unending.

它的核心主题应整体来看待。无法将这一章划分为若干段落，每一段分别讨论主题的某一方面。我们所见的是一系列浪潮或回合，每一回合承接前一回合并对其加以补充。因此，在这篇导论性的文字中，我们不打算讨论此章涉及的各个话题，只会举出它若干连续浪潮的例子。

Its central theme is seen as a whole. It is not possible to break the sūrah into sections, each dealing with a particular aspect of the main theme. What we have is a succession of waves, or rounds, each picking up where the previous one left off and complementing it. Hence, we are not going to discuss in these introductory remarks the topics the sūrah touches on. We will only give samples of its successive waves.

这一章开篇便与以Allah为伴侣的多神崇拜者相对峙,而真主独一的迹象就摆在他们面前,无处不在地呈现着,既在广阔的宇宙之中,也在他们自身的灵魂之内。它以全景式的笔触向他们陈述神性的真理,把整个宇宙描绘为他们自身存在的一部分。这一切都在三节简短的经文中展开,展示了存在的普遍性,既广阔又深邃:“赞颂归于真主,是他创造了天地,造出了黑暗与光明;然而那些不信道的人却把别的事物与他们的主等同。他是用泥土创造了你们,然后定下了一个期限;另有一个期限,唯有他知道。然而你们仍然心存疑惑。他在天上和地下都是真主,他知道你们隐秘的和公开的一切,他也知道你们所赚取的。”(第1-3节) 这三节简短的经文:第一节涵盖了整个宇宙及其存在,第二节论及人类世界的全部,第三节则表明神性如何包容这两类存在。多么壮丽!多么全面!在这样一种见证造物主独一性的普遍视野面前,偶像崇拜与怀疑显得极其孤立。它们在宇宙的体系中没有位置,在人的本性中没有位置,也在人们的心灵与思想中没有位置。

The sūrah starts with a confrontation with the idolaters who associate partners with God, while the indicators of God’s oneness stare them in the face, presenting themselves everywhere, both in the great universe and within their own souls. It puts to them the truth of Godhead, presented in panoramic touches depicting the whole universe as also their own existence. All this in three quick verses showing universal existence at its widest and deepest: “All praise is due to God, who has created the heavens and the earth, and brought into being darkness and light; yet those who disbelieve regard other beings as equal to their Lord. It is He who has created you out of clay, and then has decreed a term (for you), and there is another term known only to Him. Yet you are still in doubt. He alone is God in the heavens and on earth. He has full knowledge of all that you keep secret and all that you do openly. He knows what you earn.” (Verses 1-3) Three short verses the first comprises the whole universe and its existence, the second speaks of the human world in its entirety, and the third shows how Godhead encompasses both types of existence. How splendid! How comprehensive! Against such a universal view testifying to the Creator’s oneness, idolatry and doubt sound extremely singular. They have no place in the universal system or in human nature, or in people’s hearts and minds.

我们已经说过，这一章以非常独特的方式处理其主题。在每一个转折、每一种情境或每一幕场景中，它都把所描绘之事的宏伟壮丽鲜明地凸显出来，使我们为之着迷，随其展开而屏息凝神。现在我们将援引几节具体的经文来印证这一点，读者需要仔细体会这些经文，方能充分领略。无论我们如何努力描述这种效果，也只能给出一种模糊的感受。

We have already said that this sūrah deals with its subject matter in a very unique way. At every turn, in every situation or scene, it brings out in sharp relief all the awesome splendour of what is being portrayed, keeping us spellbound, breathless as we follow it. Now we will refer to particular verses confirming this, and the reader needs to carefully consider these for full appreciation. No matter how hard we try to describe this effect, we cannot give more than a vague feeling of it.

该章的中心主题是申明真主独一的真理，并赐予人们关于其真正的主的充分知识，使他们只归顺于祂。因此，该章大量论及提供恰当的见证，以及划清信士与不信者之间的界限。如此，这一真理便在信士心中变得清晰，他能够在持相反态度的人面前，有力而坚定地宣明这一真理。（第14-19节）

The central theme of the sūrah is to state the truth of Godhead and to give human beings sufficient knowledge about their true Lord so that they submit themselves to Him alone. Thus, it has much to say about providing proper witnesses and demarcating the lines that separate the believers from the unbelievers. Thus, this truth becomes clear in a believer’s mind and he is able to declare it with power and firmness in the face of those who take the opposite attitude. (Verses 14-19)

关于警示，这一章经文展示了真主的权能无所不包。当人面对真主的大能时，人的本性便摆脱了一切令人窒息的压力，转向其真正的主，忘却人们拿来与祂并列的虚假神明。（第40-7节）

On warnings, the sūrah shows how God’s power encompasses all. When confronted with God’s power, human nature is freed of all stifling pressures and turns to its true Lord, forgetting the false deities people associate with Him. (Verses 40-7)

这一章经文多处论及真主对一切隐秘之事的知识，以及为每一个生灵所定的死亡之期。祂对陆地与海洋上的万物、对白昼与黑夜、对今世与后世，都拥有全能的权能。（经文第59至62节）

The sūrah has much to say about God’s knowledge of all that is secret or concealed, and the time appointed for the death of every living thing. He has full power over everything on land and sea, day and night, in this life and in the life to come. (Verses 59-62)

人的本性在敞开心扉、接受周围世界中清晰可见的启迪性指引之后，必然会转向真主，不，应为转向上帝。以下我按规则译出： 人的本性在敞开心扉、接受我们周围世界中清晰可见的启迪性指引后，无疑会转向上主。许多迹象都在诉诸人的本性，唤起其与生俱来的纯真。（第74-82节）

Human nature will undoubtedly turn towards God once it opens up to receive the inspiring guidance seen clearly in the world around us. Numerous are the pointers that address human nature appealing to its innate purity. (Verses 74-82)

这一章经文描绘了生命展开的多幅画面：黎明破晓，夜色降临，明亮的星辰，陆地与海洋上的黑暗，倾盆而下的雨水，生长的植物，成熟的果实。在这一切之中，真主的独一性——唯一的创造者和起始者——得以清晰呈现。将伙伴或子嗣归于真主，显然是最为荒谬的说法。（第95-103节）

The sūrah paints several scenes of life opening up. Thus we see images of the break of day, the approach of night, the bright stars, the darkness on land and sea, the pouring rain, growing vegetation, ripening fruits. In all this the unity of God, the only Creator and Originator is seen in perfect clarity. To ascribe partners or children to God sounds most absurd indeed. (Verses 95-103)