通过本段经文,我们开始讨论本章后半部分所论述的重大议题。本章前文已为这一讨论做好铺垫,其中包括对重要信仰概念的论述。本段开头两节经文又进一步作了准备:它们讲述了邪恶的人类和精灵对每一位先知持续发动的斗争,以及这场斗争最终如何得到化解。此外,前文关于神圣引导的规律,以及人们如何回应这种引导的论述,也为此作了铺垫。现在,本章转而探讨宰杀的牲畜中哪些是合法的、哪些是被禁止的,以及宰杀时是否念诵了真主的尊名。这一主题重申了伊斯兰的基本信念:真主对宇宙间的一切拥有绝对的主权,拥有不容置疑的主宰权和立法权,而人类不享有任何这种权柄与主权。在这一基本信念的框架之下,无论大小,每一项违背律例的行为都具有同等的重要性。一项律例可能只涉及极为简单的事情,例如规定可以食用哪些宰杀的牲畜;也可能极为严重,关系到国家、政治制度和社会关系。从这一根本原则的光照来看,两者同样关乎对真主绝对权威及其对宇宙主宰地位的承认或拒绝。

With this passage we begin discussion of the great issue treated in the remainder of this sūrah. The groundwork for this discussion has been prepared throughout the sūrah, including the discussion of major faith concepts. Further preparation is given in the first two verses of this passage which speak of the continuing battle launched against every prophet by the evil ones among human beings and the jinn, and how this battle is resolved. The preparation may also be seen in earlier references to the rules that govern divine guidance and how people react to it. Now the sūrah dwells on the issue of what is lawful or forbidden of slaughtered animals, and whether God’s name is invoked at the time of their slaughter or not. This theme reiterates the basic Islamic concept acknowledging God’s absolute authority over everything in the universe, and His unquestionable sovereignty and right to legislate. Human beings are denied any share of this authority and sovereignty. Within the framework of this concept, every violation, large or small, acquires the same degree of importance. A ruling may relate to a very simple issue such as the definition of which slaughtered animals to eat from, or it may be very serious, relating to the state, the system of government and social relations. Within the light of the basic principle, both equally concern the recognition or rejection of God’s absolute authority and His Lordship over the universe.

《古兰经》在每一个场合都强调这一原则。每当阐述任何新的立法时，它都会重申这一原则。这是因为该原则是信仰的核心，也是顺从真主的根本。这一原则确立之后，剩下的便是在具体细节上的落实。

The Qur’ān emphasizes this principle on every occasion. It is reiterated when any new legislation is outlined. This is because this principle is central to faith and submission to God. Once this principle is settled, what remains is its implementation in matters of detail.

我们将在本段以及本章的其余部分看到，这一原则以各种方式反复出现，因为本章提及了前伊斯兰社会的一些律法和习俗。这些律法与习俗与拒绝伊斯兰之间的关系十分清楚：只有当神性被归于真主以外的某个实体时，这些律法与习俗才有可能被确立和施行。因此，《古兰经》以不同的方式和手段对它们展开持续的抨击，但始终将这一运动与信仰和唯独顺服真主这一根本问题联系在一起。

We will see in this passage, and in the rest of the sūrah, that this principle is repeated in various ways, as the sūrah refers to some of the laws and traditions of pre-Islamic society. The relationship between these laws and traditions on the one hand and a rejection of Islam on the other is made clear by virtue of the fact that their enactment and practice is possible only when Godhead is attributed to an entity other than God Almighty. Hence, the Qur’ān launches a sustained attack on them, using different ways and methods, but always linking its campaign to the basic issue of faith and submission to God alone.

前两节经文是对上一章所讨论段落的补充。

The first two verses complement the passage discussed in the previous chapter.

这些内容也为本章其余部分所论述的权威、律法与主权等重要问题作了铺垫。

They also serve as a prelude to the important issues that relate to authority, law and sovereignty which take up the remaining part of this sūrah.

这样，我们为每一位先知都设下了敌人：人类中和精灵中的恶魔，他们彼此以华丽而迷惑人的谎言互相启示。

Thus We have set up against every prophet enemies: the evil ones among human beings and the jinn, who inspire each other with varnished and deluding falsehood.

{若你的主想要，他们就不会这样做。所以你任凭他们去捏造吧。这样做是为了让那些不信后世的人的心倾向他们的言论，并喜欢它，从而坚持他们的迷误。}（第112-113节）

Had your Lord willed otherwise, they would not have done it. Therefore, leave them to their own inventions, so that the hearts of those who do not believe in the life to come may be inclined to what they say and, being pleased with it, persist in their erring ways. (Verses 112-13)

这个词提醒我们，真主已经裁定：那些要求神迹才肯信仰、对周围处处存在的信仰迹象视而不见的不信道者，即便他们看到了所能想象的一切神迹，也终究不会接受信仰。依照真主同样的自由意志，祂为每一位先知安排了敌人，即人类和精灵中的恶人。这些恶人彼此启发以修饰过的谬论、半真半假的说法和迷惑人心的耳语，以抗拒真主的引导，对抗祂的使者。真主的意志还在于：那些不信后世的人会专心倾听这类欺骗性的谬论和半真半假的话，并为所听到的而欢喜。这使他们得以继续反对真主的使者及其所传的真理，并努力在大地上散布败坏。

The first word here reminds us that God has ruled that those unbelievers who demand miracles in order to believe and who turn away from the pointers to faith which are present everywhere around them do not actually ever come to accept the faith, even though they may be shown every miracle they can possibly imagine. By God’s same free-will, He has assigned to every prophet enemies who are the evil ones among human beings and the jinn. Those evil ones inspire each other with varnished falsehoods, half-truths and delusive whispers in order to resist God’s guidance and combat His messengers. It is God’s will also that those who do not believe in the hereafter shall listen attentively to such deceptive falsehood and half- truths and be pleased with what they hear. This enables them to continue with their opposition to God’s messengers and the truth they preach, endeavouring to spread corruption on earth.

所有这一切都是按照真主的安排和祂的自由意志发生的。若祂有意不然，他们便不会这样做。祂的旨意以祂所喜悦的方式实现，从而产生不同的结果。简而言之，宇宙中发生的任何事都不是偶然而成的，也不是出于人的力量或权威。当我们认识到地上发生的一切实际上都是按照真主的旨意发生的，包括真理与虚妄、真主的使者与邪恶势力之间永不止息的斗争时，我们就应当努力去理解真主让这一切发生的目的："这样，我为每一位先知安排了敌人，即人类和精灵中的恶魔，他们互相以华丽而迷惑人的谎言进行启示。"（第112节）

All this occurs as God has determined and according to His freewill. Had he willed otherwise, they would not have done so. His will is accomplished in the manner which pleases Him, leading to different results. In a nutshell, nothing of what happens in the universe comes about as mere coincidence, or through human power or authority. When we realize that everything that takes place on earth actually happens according to God’s will, including the unabating fight between truth and falsehood, God’s messengers and evil forces, then we should try to understand God’s purpose in so letting it take place: “Thus We have set up against every prophet enemies: the evil ones among human beings and the jinn, who inspire each other with varnished and deluding falsehood.” (Verse 112)

从这节经文的论述中，我们可以得出以下结论：第一，凡敌视每一位先知、并企图伤害追随先知者的人，无论他们属于人类还是精灵，都是邪恶的。

What conclusions can we draw from the statements made in this verse? The first is that those who are hostile to every prophet and who try to cause harm to those who follow the prophets are evil whether they belong to the human race or to the jinn.

他们都为同一个目标而工作。他们中的一些人可能欺骗他人，但他们都违抗神的引导，追随邪恶的道路，并对信士保持敌意。

They all work for the same end. Some of them may deceive others, but they all rebel against God’s guidance, follow evil ways and maintain their hostility towards the believers.

其次,这些魔鬼自身并不具备任何这些能力。它们一切行为都受制于神的旨意。神利用它们来考验信仰祂的人,这是出于祂自己的确定目的。祂使信士经受这样的考验,以显明他们为捍卫所托付的真理有多么坚定。祂也要净化他们的心,除去一切在祂看来不可接受的东西。当他们昂首走过考验时,神便阻止敌人对他们再加伤害。而这些敌人,确实是神的敌人,他们发现自己无能为力、蒙受羞辱,背负着沉重的担子,也得不到他人的支持。

Second, these devils cannot do any of this through any inherent ability of their own. They are subject to God’s will. He uses them to test those who believe in Him for a definite purpose of His own. He puts the believers to such a test so that they may show how determined they are to defend the truth entrusted to them. He also wants their hearts to be purged of anything that is unacceptable to Him. When they come through the test with their heads raised high, He stops their enemies from harming them any further. These enemies, who are indeed God’s own enemies, find themselves powerless, humiliated, shouldering their heavy burdens and lacking the support of others.

第三，正是出于真主的智慧，才让这些作恶者全然沉溺于恶行之中。真主在他们所被赋予的能力与选择范围之内考验他们，并且在一段时间内，至少让他们仍有一定能力去伤害信士。同样，真主也借此考验信士，以显明他们对所奉之真理的坚忍与奉献。当虚妄似乎完全掌控局面时，他们能否证明自己已全然献身于真主，并愿为祂的事业付出一切？在艰难与安逸之中都能坚持的人，便由此脱颖而出。这一切都是真主旨意的一部分。否则，祂总是能够阻止任何事情的发生。

Third, it is God’s wisdom that has allowed these evil ones to give themselves up totally to evil. God tests them within the limits of the ability and choice He has allowed them, and He leaves them, for a while at least, with some ability to harm the believers. By the same process, He tests believers so that they show their perseverance and dedication to the cause of the truth they serve. When falsehood seems to have complete power over them, are they able to show that they have completely dedicated themselves to God and that they are willing to sacrifice their all for His cause? Those who persevere in times of both hardship and ease can thus distinguish themselves. All this is part of God’s purpose. Otherwise, He is always able to prevent anything from happening.

最后，那些恶魔，无论是人类还是精灵（jinn），以及他们所施展的诡计与所造成的伤害，都不必给予过多的重视。他们自身并不拥有任何独立的权能。事实上，他们也无法超越真主所允许他们的界限。当信士认识到，是他的主拥有一切权能，并且依照确定的尺度决定一切时，他就应当轻视那些敌视真主的恶魔，无论他们自认为拥有多大的权势与威力。因此，真主对祂的使者（愿主福安之）有如下的启示：

Lastly, those devils, be they human or jinn, and the scheming and harm they cause are not to be given any great importance. They have no independent power of their own. Indeed, they cannot exceed the limits God has allowed them. When a believer realizes that it is his Lord who has all the power and who determines everything according to a definite measure, he should look down upon the devils who set themselves up in hostility to Him whatever power and authority they claim to command. Hence, the divine instruction to God’s Messenger (peace be upon him):

接着，本段再次强调，在与人类生活相关的一切事务上，立法的权力唯独属于真主。这是在阐明：究竟哪些宰杀的牲畜可以食用、哪些被禁止，是由真主所决定的。那些以物配主的人，常常以公然悖逆真主及其主权的方式行使这一权力。我们注意到，在正式切入这一问题之前，经文先有一段较长的引言：“难道我要寻求真主以外的裁决者吗？而他是为你们降下了清晰阐明真理的经典的。”

The passage then emphasizes once more that the authority to legislate in all matters that relate to human life belongs to God alone. This is preliminary to stating that it is God who determines which slaughtered animals are lawful to eat and which are forbidden. Those who associate partners with God often exercise this authority in blatant aggression against God and His sovereignty. We note that a long prelude is included here before the issue is clearly tackled: “Am Ito seek for judge anyone other than God, when it is He who has revealed the Book to you, clearly spelling out the truth.

“那些我们先前赐予启示之人，知道这是你的主所启示的真理。所以，你不要成为怀疑者中的一员。你主的话语以真理和公正而圆满，无人能够更改他的话语。他是全听的，是全知的。如果你顺从地上大多数人，他们必会使你偏离真主的道路。他们只是遵循臆测，他们只是在凭空猜想。你的主最清楚谁偏离了他的道路，他也最清楚谁是得到正道引导的人。”（第114-117节）

Those to whom We previously gave revelations know that it is the truth revealed by your Lord. So, do not be among the doubters. Perfected are the words of your Lord in truth and justice. No one can change His words. He hears all and knows all. If you were to pay heed to the greater part of those on earth, they would lead you away from God’s path. They follow nothing but conjecture and they do nothing but guess. Your Lord surely knows best who strays from His path, and best knows He those who are right guided.” (Verses 114-17)

这四节经文构成了一段长长的引言,引出了本章的主题,并将其与信仰的接受或否认这一核心问题紧密联系起来。"你们如果信仰他的迹象,那么,你们应当吃那已诵过安拉之名而宰的牲畜。"又说:"你们为何不吃那已诵过真主之名而宰的牲畜呢?他已为你们详细说明他所禁止你们的东西,除非你们被迫不得已。"(第118-119节)

These four verses serve as a long preamble, introducing the main subject and closely relating it to the central issue of acceptance or denial of the faith: “Eat, then, of that over which God’s name has been pronounced, if you truly believe in His revelations. And why should you not eat of that over which God’s name has been pronounced when He has clearly spelled out to you what He has forbidden you (to eat) unless you are driven to do so by sheer necessity?” (Verses 118-19)

在对可允与禁止问题的讨论完结之前，本章给出了一系列带有强烈权威意味和警告性质的训诫：“许多人凭着他们错误的见解和缺乏知识而使别人迷误。你的主完全知道那些越界者。你们当戒除一切罪恶，无论是明显的还是隐秘的。那些犯罪的人，必将因其所作所为而受到报应。”（第119-120节）

Before the discussion of the question of permissibility and prohibition is completed, the sūrah gives a number of instructions with strong overtones of authority and warning: “Many people lead others astray by their errant views and lack of knowledge. Your Lord is fully aware of those who transgress. Abstain from all sin, be it open or secret. Those who commit sins will be requited for what they have committed:” (Verses 119-20)

既然经文表明，真理就在于真主所启示的经典之中，那么该章又指出，人类所制定的律法，乃是遵循毫无确定性的臆测而来的结果。顺从这种臆测，只会导致一个明确的后果：

Having stated that the truth is simply what is contained in the Book revealed by God, the sūrah states that what human beings legislate is the result of following conjecture which is devoid of all certainty. To follow it leads to one clear outcome:

这段经文还阐明，人类无法确定真理，除非从唯一的源头获得真理，否则就无法遵循真理。该章也警告真主的使者ﷺ，不要顺从人们的言论或主张，无论他们的人数多么庞大。无知并不会因为追随者众多而有所改变："如果你服从地上大多数的人，他们会使你迷误于真主的正道。他们只是盲从臆测，他们只是在妄自揣测。"（第116节）

error. It also explains that human beings cannot be certain of the truth and cannot follow it unless they receive it from its only source. The sūrah also warns God’s Messenger (peace be upon him) against obeying people in what they say or advocate, no matter how great their number may be. Ignorance remains the same even though it gathers a very large following: “If you were to pay heed to the greater part of those on earth, they would lead you away from God’s path. They follow nothing but conjecture and they do nothing but guess.” (Verse 116)

当《古兰经》降示之时,地上的大多数人都属于蒙昧(jāhiliyyah)的世界,今天的情况也无疑如此。他们在一切事务上不求判于真主,也不以真主启示之经典所载的神圣律法作为自己所施行的法律。他们也不从真主的引导中推导自己的观念、思想、见解和生活准则。因此,他们遵循的是无知之道,今天他们依然如此。他们无法依据真理形成任何见解,也无法提出任何基于真理的裁决;凡追随他们的人,只会被引向迷误。正如今天的人们一样,他们放弃了确信,转而追随臆测和揣度。因此,真主警告祂的使者和他的追随者,不要服从这些人,以免偏离祂的正道。这一警告具有普遍的含义,尽管它是在禁止食用某些宰杀的动物、允许食用另一些动物的语境中给出的,这一点后文会有解释。

At the time when the Qur’ān was revealed, most people on earth belonged to the world of jāhiliyyah, as is certainly the case today. They did not refer to God for judgement in all their affairs. Nor did they make the divine law contained in His revealed Book the law which they implemented. Nor did they derive their concepts, ideas, thoughts and code of living from God’s guidance. Hence, they followed the way of ignorance, as they certainly do today. They could not formulate any opinion or advocate any ruling based on the truth, and they could not lead anyone who followed them except into error. Just as people do today, they abandoned certitude in order to follow conjecture and guesswork. Hence, God warns His Messenger and his followers against obeying them so that they do not stray from His path. This warning has a general import, although it is given in connection with the prohibition of certain types of slaughtered animals and permitting others, as is later explained.

《古兰经》接着指出，只有真主能决定祂的仆人中谁会蒙受正道的指引、谁会迷误。唯有真主知晓人心最深处的念头，也唯有祂决定什么是正确的引导，什么会使人偏离正道："你的主确知谁偏离了祂的正道，也确知谁是遵循正道的。"（第117节）

The Qur’ān then states that it is God alone who decides which of His servants follow right guidance and which go astray. It is God alone who knows what is in people’s inmost hearts, and it is He who determines what constitutes proper guidance and what takes people away from it: “Your Lord surely knows best who strays from His path, and best knows He those who are right-guided.” (Verse 117)

这之后是一项严格的命令：不得食用宰杀时未诵念安拉之名的牲畜。蒙昧时期的阿拉伯人在宰杀牲畜以供食用、或为赌博和抽签而宰杀时，会诵念他们某些偶像的名字。此项禁令также涵盖食用腐肉，即自然死亡的动物。不信道者曾就这一禁令与穆斯林争辩，声称这些动物是被真主宰杀的。因此，他们感到诧异：穆斯林吃自己宰杀的动物，却不吃真主所宰杀的。这只是愚昧之人可能提出的无数荒谬论点之一，是他们中的恶魔和精灵怂恿的结果。因此，这节经文所给的命令附带着一句警告：“所以，不要吃未诵安拉之名而宰杀的动物，因为那是罪恶。恶魔确会向其同伙耳语，让他们与你们争辩。你们若听从他们，你们就必定以物配主。”（第121节）

This is followed by a strict order not to eat from any slaughtered animal over which God’s name has not been pronounced at the time of slaughter. The Arabs in pre-Islamic days used to pronounce the names of some of their idols when they slaughtered animals for eating, or when they slaughtered them for gambling or drawing lots. This prohibition covers the eating of carrion, which refers to animals that die naturally. The unbelievers used to argue with the Muslims about this prohibition, claiming that such animals had been killed by God. Thus, they wondered that the Muslims would eat of what they themselves slaughtered but would not eat of what God had slaughtered. This is just one of the infinitely stupid arguments that people of ignorance may advance, prompted by the evil ones among them and the jinn. Hence, the command given in this verse is coupled with a warning: “Hence, do not eat of that over which God’s name has not been pronounced; for that is sinful. The evil ones do whisper to their friends to argue with you. Should you pay heed to them, you will end up associating partners with God.” (Verse 121)

这段陈述需要我们细加思考,因为它在提及穆斯林应当服从的权威时具有决定性意义。它清楚地表明:即便在细节问题上,穆斯林若服从任何人,去做违背真主律法、且不承认真主立法主权和权威的事情,那么这位穆斯林就已脱离伊斯兰,并陷入以物配主的行为之中。

This statement requires some reflection, for it is decisive in its reference to the authority every Muslim should obey. It clearly demonstrates that even in matters of detail, obedience by a Muslim to anyone who orders him to do something which is at variance with God’s law and which does not recognize God’s sovereignty and authority to legislate takes that Muslim out of Islam and leads him to associate partners with God.

在讨论“如果你们听从他们，你们就必定成为以物配主者”这句经文时，伊本·凯西尔说：这是指，当你们抛弃了真主的律法，无视了祂的命令，而选择了他人的律法，那么你们就犯了以物配主之罪。这与真主对先前各宗教信徒的描述相类似：“他们以自己的学者和修士为主宰，舍真主而崇拜他们。”（9：31）提尔米兹在对这节经文的解释中转述说，阿迪·本·哈提姆对先知ﷺ说：“真主的使者啊，他们并没有崇拜他们。”先知ﷺ说：“是的，确实如此。他们（指学者和修士）把真主所禁止的事物许可给他们，把真主所许可的事物禁止给他们，而他们（指那些宗教的信徒）便顺从了他们。”

In discussing the statement, “should you pay heed to them, you will end up associating partners with God” Ibn Kathīr says: This means that when you have abandoned God’s law, disregarded His commandments and preferred someone else’s law, then you are guilty of associating partners with Him. This is comparable to God’s description of the followers of earlier religions: “They have taken their rabbis and their monks for their lords beside God.” (9: 31) In his interpretation of this verse, al-Tirmidhī reports that `Adī ibn Ĥātim said to the Prophet: “Messenger of God, they did not worship them.” The Prophet said: “Yes, indeed. They (meaning the rabbis and monks) made lawful to them what God has made unlawful, and they have forbidden them what God has made lawful, and they (meaning the followers of those religions) followed them.

接下来是一段关于信仰与不信的完整论述。以下经文讲述了真主的意志在每个群体中显现出来，即便是最顽固的罪犯在策划阴谋、妄自尊大。他们的傲慢使他们无法接受信仰。段落最后以一个绝妙的比喻作结：信仰打开人的心智，与之相对的是不信所造成的压抑处境，它沉重地压在人的心头。整段内容与宰杀牲畜的禁止与许可问题相关，犹如基本原则与具体应用之间的关系。

Next we have a full treatment of the nature of both faith and disbelief. The following verses speak of God’s will that manifests itself in every community, even where the most hardened of criminals scheme and give themselves airs. Their arrogance prevents them from accepting the faith. This concludes with a splendid image portraying the faith that opens people’s hearts and minds, contrasting it with the oppressive situation of disbelief, which weighs heavily on people’s minds. The whole passage relates to the question of prohibition and permissibility concerning slaughtered animals, in the same way as a basic rule is related to a detailed application.

{难道那死而复活、我为他安置一道光、使他在人群中行走的人，与那身处重重黑暗、无法走出的人相同吗？不信道的人，他们的行为在他们看来是美好的，正是这样。我在每一座城市里都安置了其中的罪魁，让他们在那里策划阴谋；但他们所策划的，只害他们自己，而他们却不觉察。当一节迹象降临他们时，他们说：“除非赐给我们与真主的使者所得到的一样，否则我们绝不信。”真主最知道把使命托付给谁。那些犯罪的人，将因他们的阴谋而遭受真主那里的屈辱和严厉的惩罚。真主想引导谁，就使谁的胸膛为顺服（真主）而开阔；真主想使谁迷误，就使谁的胸膛狭窄、紧闭，仿佛他正在攀登天空一样。真主就是这样降罚于不信道的人。（第122-125节）

Is he who was dead and whom We have raised to life, and for whom We set up a light to see his way among men, to be compared to one who is in deep darkness out of which he cannot emerge? Thus do their deeds seem goodly to the unbelievers. And thus in every city have We placed arch-criminals so that they weave their schemes there. But it is only against themselves that they scheme, though they do not perceive it. When a sign comes to them, they say: “We shall not believe unless we are given the same as God’s messengers were given.” But God knows best whom to entrust with His message. Humiliation before God and severe suffering will befall those guilty of evildoing for all their scheming. Whomever God wills to guide, He makes his bosom open wide with willingness towards self-surrender (to Him); and whomever He wills to let go astray, He causes his bosom to be tight and constricted, as if he were climbing up into the skies. Thus does God lay the scourge on the unbelievers. (Verses 122-5)

这些经文阐明了信仰与神圣指引的本质，它所陈述的是一个真实的事实。表面上的比喻以一种鼓舞人心的方式将其加以烘托，但这一陈述本身表达的是一个实际的事实。确实，这一事实的本质需要借助如此壮丽的意象。我们在此谈论的是一个属灵与理智上的事实，唯有亲身经历，才能真正领会。对它的描述将整个体验鲜明地呈现出来，尤其是对那些确实经历过这一切的人而言。

These verses delineate the nature of faith and divine guidance in a factual statement describing a true fact. The apparent allegory magnifies this in an inspiring way, but the statement itself expresses a practical fact. Indeed, the nature of that fact requires the use of such splendid images. We are speaking here of a spiritual and intellectual fact, one which can only be appreciated when experienced. Its description brings this whole experience into full relief, particularly to those who have actually gone through it.

同理，出于同样的原因，真主在每片土地上都安排了一些身居权位的罪人，使他们得以谋划图谋。他们的谋划使考验得以完成，真主的旨意得以实现。如此，每个人都能循着为他预备的道路前行，并在终了之日获得他的回报：

By the same token and for the same reasons, God has placed in every land criminals who enjoy a position of power so that they can scheme and plot. Their scheming allows the test to be completed, and God’s will to take effect. Everyone is thus able to follow the path made easy and reap his reward at the end of the day:

“同样，我在每座城市都安排了一些大罪人，让他们在那里策划阴谋。但他们只是在谋害自己，却没有察觉。”（第123节）

“And thus in every city have We placed arch-criminals so that they weave their schemes there. But it is only against themselves that they scheme, though they do not perceive it.” (Verse 123)

这是真主所设定的律法的一个方面：在每一个主要的或首都城市中，一群掌握权力且深陷罪恶的人，会对神圣的信仰采取极其敌对的态度。这是因为神圣的信仰首先要剥夺这些人的权力，而正是这种权力使他们得以对他人确立统治，使他人屈从于他们，并且他们声称自己有权为之立法。

It is an aspect of the law God has set in operation that in every main or capital city, a group of those who have power and are hardened in sin take a very hostile attitude towards divine faith. This is due to the fact that divine faith begins by depriving such people of the power which enables them to establish their authority over others, making them subservient and for whom they claim they have the power to legislate.

它重新确立了真主的权威，因为祂确实是人类的主、君王和神。

It re-establishes God’s authority as He is indeed the Lord, King and God of mankind.

按照人性的法则，真主派遣使者携带真理而来，剥夺了那些自称神性者对人类的一切主宰权与支配权。因此，这些人公开反对天启的信仰和真主的使者。他们精心策划阴谋，彼此以欺骗性的谎言相互煽动，并与精灵中的恶魔勾结，企图在与真理和天道指引的较量中取胜。于是他们竭力传播虚妄与谬误，以其诡计欺骗世人。

It is part of the laws of human nature that God sends His messengers with the truth which deprives those who claim Godhead of every aspect of lordship and authority over mankind. Hence, such people declare their opposition to the divine faith and to God’s messengers. They weave their schemes and try to inspire one another with deceptive falsehoods, cooperating with the evil ones among the jinn to try to win their battle against the truth and divine guidance. Thus they work hard spreading falsehood and error, deceiving people with their scheming.

这场斗争是不可避免的，因为它源于信仰的根本原则与那些占据权力地位的罪犯之野心之间固有且彻底的对立：信仰的根本原则宣告，一切主权都属于真主。 Note: the original says "God", so per the rules the translation should use the Chinese word for God. Correcting that: 这场斗争是不可避免的，因为它源于信仰的根本原则与那些占据权力地位的罪犯之野心之间固有且彻底的对立：信仰的根本原则宣告，一切主权都属于神。

The fight is inevitable because it is caused by the inherent and complete opposition between the basic principle of faith, which declares that all sovereignty belongs to God, and the ambitions of those criminals occupying positions of power.

整段经文以描述遵循神的引导、接受信仰后所产生的状态，以及它对人心所产生的影响作结。"{凡神所欲引导的人，他就使他的胸怀为顺服（神）而开阔；凡神所欲使他迷误的人，他就使他的胸怀狭窄郁闷，仿佛在向天上攀登。神就这样降灾给不信道的人。}"（第125节）

The whole passage concludes with a description of the state that ensues when divine guidance is followed, when the faith is accepted and the effect it has on people’s hearts. “Whomever God wills to guide, He makes his bosom open wide with willingness towards self-surrender (to Him); and whomever He wills to let go astray, He causes his bosom to be tight and constricted, as if he were climbing up into the skies. Thus does God lay the scourge on the unbelievers.” (Verse 125)

真主设立了一条法则，确保每一个愿意接受引导并采取必要行动以获得引导的人都能得到引导。这一切都在真主通过考验赋予人类的选择范围之内。依照这一法则，当真主欲引导某人时，“他使其胸怀敞开，愿意顺服（真主）。”（第125节经文）于是他便怀着乐意与安宁的心，接受了归顺真主的理念。反之，依照真主的法则，凡背弃引导、闭塞心智拒绝接受引导的人，真主便任由他自行其是。关于真主，经文又说：“他使其胸怀狭窄、紧缩。”（第125节经文）他的心灵封闭，难以接受真主的引导。他就像“正在向天空攀登”一样。（第125节经文）这是以身体状态来描述的一种心理状态，它结合了呼吸困难、压力以及一级级攀登至天空时所伴随的疲惫。经文选用的“攀登”一词本身就传达出艰难与费力的身体劳累之感。因此，整个场景与其所描述的身体状态和言语表达都完全相互契合。

God has set in operation a law that ensures guidance for everyone who wishes to be guided and who takes the necessary action to achieve that guidance. All this remains within the limits of choice given to human beings by way of a test. Within this law, when God wishes to guide a person, “He makes his bosom open wide with willingness towards self- surrender (to God).” (Verse 125) He thus receives the concept of surrendering himself to God with willingness and reassurance. Again, in accordance with God’s law that He leaves anyone who turns his back on guidance and closes his mind to it to his own devices, it is said of God that: “He causes his bosom to be tight and constricted.” (Verse 125) His mind is shut and he finds difficulty in accepting God’s guidance. He is just like one who “is climbing up into the skies.” (Verse 125) This is a mental state described in terms of a physical condition which combines difficult breathing, stress and the exhaustion which accompanies climbing up stage after stage into the skies. The very word chosen here to denote `climbing up’ imparts a sense of difficulty and strenuous physical effort. Thus, the whole scene is in perfect harmony both with the physical condition and the verbal expression describing it.

“这一幕以一句恰当的评语作结：“如此，真主就降灾于不信道者。”（第125节）正如真主的意志是使愿意接受引导的人心胸开阔，甘愿将自己交托于真主，同时使选择迷误的人觉得事事艰难困苦，真主也同样降灾于那些不信的人。此处译为“灾”的阿拉伯语词有多种含义，指“苦难、灾殃、屈辱”等。综合其各种细微含义，我们便能看到这样一幅图景：一个人完全无力自救，持续承受最严重的痛苦，却没有任何获救的希望。”

The scene is concluded with a fitting comment: “Thus does God lay the scourge on the unbelievers.” (Verse 125) Just as it is God’s will to cause the bosom of a person who wishes to be guided to open wide with willingness to surrender himself to God, and causes the one who chooses to go astray to find things hard and difficult, so does God lay a scourge on those who do not believe. The Arabic term which is rendered here as `scourge’ has a variety of meanings. It denotes `suffering, blight, ignominy, etc.’ Together, its nuances give us a picture of a person who is completely incapable of rescuing himself. He continues to endure most severe suffering without any hope of salvation.