该章继续反复阐明两个群体之间的彻底区分，并规定了交往与往来所应遵循的界限。
The sūrah continues to reiterate the complete distinction between the two communities, outlining the limits within which dealings and interactions may be conducted.
远离那些被今世生活迷惑、把宗教当作消遣和游戏的人；但要以此(《古兰经》)提醒他们，免得任何人因其所作所为而被扣押，那时他除了真主之外没有任何保护者，也没有任何代求者。即使他提供任何可能的赎金，也不会被接受。这些人就是因其所作所为而被扣押的人。他们将饮用滚烫的开水，并将遭受痛苦的刑罚，因为他们曾经不信道。(第70节)
Stay away from those who, beguiled by the life of this world, take their religion for a pastime and a sport; but remind them with this (Qur’ān), lest every human being should be held in pledge for whatever he has done, when he shall have none to protect him from God, and none to intercede for him. If he were to offer any conceivable ransom, it shall not be accepted from him. Those are the ones who are held in pledge for what they have done. Scalding water shall they drink, and grievous suffering awaits them because they were unbelievers. (Verse 70)
这节经文再次强调了两个群体之间的区别，并提出了几点重要的论断。
This verse re-emphasises the distinction between the two communities, making several important points.
1. 先知，以及每一位穆斯林，都被命令以言行无视那些把宗教当作消遣和游戏的人。这一描述适用于任何不尊重自己信仰、不以信仰作为其生活各个方面基础的人：包括崇拜、信仰、实践、道德价值和法律制度。它也适用于那些以贬损的言辞描述这一信仰的原则和律法的人，例如嘲笑“ghayb”（幽玄之事，即超出人类感知范围的世界）观念的人，而这一观念正是伊斯兰信仰的重要组成部分。对于那些轻慢谈论天课的人也是如此，天课是伊斯兰教大厦所依托的支柱之一；对于那些把道德和贞洁说成是乡村和封建社会价值观的人，以及那些非议伊斯兰婚姻规定、把真主赋予穆斯林妇女以维护其贞洁的保障说成是枷锁的人，同样适用。尤其适用于那些否认真主的绝对主权、否认祂在政治、社会、经济和法律领域为人类生活立法之权威的人，他们声称人类可以不参照真主的法律为自己立法。所有这些人，都包括在“把自己的宗教当作消遣和游戏”之列。每一位穆斯林都被命令远离他们，只是提醒他们应尽对真主的责任除外。他们正是这节经文所描述的、“因其所作所为而被扣押”的不义者和不信道者之列。
1. The Prophet, and indeed every Muslim, is commanded to ignore, by word and deed, those who treat religion as a pastime and as idle play. This description applies to anyone who does not give his faith respect by making it the basis of all aspects of his life: worship, beliefs, practices, moral values, and a legal code. It also applies to anyone who describes the principles and legislations of this faith in derogatory terms, such as those who ridicule the concept of ghayb, or believing in the world beyond the reach of human perception, which is an essential part of the Islamic faith. The same is the case with people who talk disrespectfully of zakāt which is one of the pillars upon which the structure of Islam is built, or describe morality and chastity as the values of rural and feudal societies, and those who speak disapprovingly of the Islamic rules of marriage, or describe as fetters the sort of guarantees God has given to Muslim women to help them maintain their chastity. It applies above all to those who deny God’s absolute sovereignty and His authority to legislate for human life in political, social, economic and legal fields, claiming that human beings may legislate for themselves without reference to God’s law. All those are included as ones who, `take their religion for a pastime and a sport’. Every Muslim is commanded to stay away from them except to remind them of their duty towards God. They are among the wrongdoers and unbelievers described in this verse as ones who are held in pledge for what they have done’.
他们因其不信而被威胁将要饮用滚烫的沸水，并要忍受痛苦的折磨。
They are threatened with having to drink boiling water and having to endure painful suffering for their disbelief.
2. 先知，以及每一位穆斯林，都被进一步指示去提醒这些人敬畏真主，并警告他们：若因自己的所作所为而被扣押为抵押并遭毁灭，后果堪忧。他们应当被提醒，他们无法在真主面前获得任何支持，也无人能够为他们向祂说情。他们也不会被接受任何赎金。《古兰经》的表达方式在这里极为优美而有力：“你以此（《古兰经》）劝诫他们，免得任何人因自己所作的罪行而被扣押，在真主之外，他没有保护者，也没有说情者。即使他献出任何赎金，也不会被接受。”（第70节）每一个灵魂都必须为自己负责，无人支持，任何赎金也毫无用处。至于那些把自己的宗教当作儿戏、被今世生活所迷惑的人，他们已经因自己的所作所为而被扣押了。
2. The Prophet, and indeed every Muslim is further instructed to remind these people of God and warn them against being held in pledge and destroyed in consequence of what they have done. They are to be reminded that they cannot enjoy any support against God, and no one can intercede with Him on their behalf. No ransom will be accepted from them. The Qur’ānic style here is exceedingly beautiful and effective: “Remind them with this (Qur’ān), lest every human being should be held in pledge for whatever he has done, when he shall have none to protect him from God, and none to intercede for him. If he were to offer any conceivable ransom, it shall not be accepted from him.” (Verse 70) Every single soul will have to account for itself, without support, and when no ransom is of any use. As for those who have taken their religion in jest and been beguiled by the life of this world, they are already held in pledge for what they have done.
他们的命运已经注定:"这些人,因其所作所为而被扣押。他们将饮滚烫的沸水,并且因为他们是不信道者,将遭受痛苦的刑罚。"那滚烫的沸水在他们的喉咙和肚腹中翻滚,随之而来的剧痛,正是对他们嘲笑信仰的相称报应。
Their doom is sealed: “Those are the ones who are held in pledge for what they have done. Scalding water shall they drink, and grievous suffering awaits them because they were unbelievers.” The scalding water, which boils in their throats and stomachs, and the painful suffering which ensues are a fitting recompense for their ridicule of faith.
3. 说到不信道者，真主形容他们是“把自己的宗教当作游戏和娱乐的人”。这里所说的真的是他们的宗教吗？这一描述恰好符合那些公开宣布接受伊斯兰教，随后却把自己的宗教当作嘲弄对象的人。确实有一些这样的人被称为“伪信者”，而他们存在于麦迪纳。同样的说法能否适用于那些从一开始就没有皈依伊斯兰教的不信道者呢？
3. Speaking of the unbelievers, God describes them as ‘Those who take their religion for a pastime and a sport’. Is it truly their religion? This description fits perfectly those who declared their acceptance of Islam and then treated their religion as an object of ridicule. There were some people like that to whom the appellation `hypocrites’ was given, but they were in Madinah. Can the same statement apply to unbelievers who did not embrace Islam in the first place?
其实，伊斯兰教是全人类的宗教，包括那些不信仰它的人在内，因为自从先知穆罕默德——最后一位使者——所传讲的启示降临以来，它就是真主接受的唯一信仰。因此，拒绝伊斯兰教的人，实际上是在拒绝他自己的信仰。由此可见，这节经文开头所用的所有格代词意义重大："你们应当远离那些把自己的宗教当作游戏和娱乐的人。"这很可能，真主至知，是在指伊斯兰教是为全人类而设的宗教这一事实。无论谁嘲笑它，即使他是一个拜偶像者，实际上也是在嘲笑他自己的宗教。
Well, Islam is the religion of all mankind, including those who do not believe in it, since it is the only faith God accepts from human beings ever since the revelation of the message preached by the Prophet Muĥammad, the last of all messengers. Hence, anyone who rejects it actually rejects his own faith. Hence, it is significant that the possessive pronoun is used in the beginning of this verse: “Stay away from those who take their religion for a pastime and a sport.” It is most probably, and God knows best, a reference to the fact that Islam is a religion for all mankind. Whoever makes fun of it, even though he may be an idolater, actually makes fun of his own religion.
我们或许仍需解释“多神崇拜者”一词所指何人。他们是那些宣称任何造物拥有真主属性的人。这可能表现为：相信除真主之外另有神灵存在；向真主以外的任何人献上崇拜并举行仪式；或承认除真主之外的任何人拥有立法的权力。不言而喻，“多神崇拜者”一词也包括那些为自己宣称拥有上述任何一项的人，无论他们多么坚定地表白自己是穆斯林。因此，我们应当明确，谁属于我们的信仰。
We probably still need to explain who are meant by the term `idolaters’. They are those who claim that any being has a share of God’s attributes. This may take the form of believing in the existence of deities other than God, or offering worship and performing rituals to anyone other than God, or acknowledging the authority to legislate to anyone besides God. Needless to say, the term idolaters also includes those who claim for themselves any of these, however strongly they may profess to be Muslims. We should then be clear about who belongs to our faith.
4. 最后一点涉及与不义者、多神教徒以及把宗教当作戏笑和嘲讽对象之人同坐的界限。正如我们已经提到的，这只有在为了提醒他们信仰真主、警告他们不要违抗真主时才是允许的。除此之外，不能有其他目的。一旦我们意识到他们在关于真主启示的事情上说闲话，或把它们当作嘲讽的对象，就必须立即离开他们的集会。阿尔-古尔图比在注解这节经文时阐释了《古兰经》中提到的裁决："这节经文在真主的经典中，为那些声称地位崇高的伊玛目及其追随者可以与不义者交往，或可以通过假装认同其观点为正确来保护自己的人，提供了答案。"23
4. The last point concerns the limits within which it is permissible to sit with the wrongdoers, or idolaters, and those who take religion as an object of fun and ridicule. As we have already mentioned, this is permissible only when it is done to remind them of divine faith and to warn them against disobeying God. It can have no other purpose. Once we realize that they engage in idle talk about God’s revelations or treat them as an object of ridicule we must leave their company immediately. In commenting on this verse, al-Qurţubī explains the rulings mentioned in the Qur’ān: “This verse provides an answer in God’s Book to anyone who claims that high standing Imams and their followers may have social contacts with wrongdoers, or may try to protect themselves by pretending to accept their views as correct.”23
我们的观点是,古兰经中的经文允许与作恶者交往,目的是劝诫和警告他们,并纠正他们错误的见解。然而,与他们交往却对他们的言行保持沉默,只为保护自己,是不可接受的,因为这会给人一种接受谬误、拒绝真理的印象。此外,这还会欺骗民众,贬损真主的宗教及其捍卫者。这种情形是完全不可接受的。
Our view is that the Qur’ānic verse allows mixing with the wrongdoers in order to admonish and warn them, and to correct their erring views. Mixing with them and keeping quiet about what they say and do in order to protect ourselves is unacceptable, because it imparts an impression of accepting falsehood and rejecting the truth. In addition, it deceives people and degrades the divine faith and its advocates. Such a situation is totally unacceptable.
阿勒-库尔图比引用了其他学者的几段话:伊本·胡瓦兹·明达德说:"任何人若就真主的启示进行无益的争论,都应当被孤立,无论他是信士还是不信者。我们的同道也禁止进入敌人统治的土地,禁止进入他们的教堂和寺庙,也禁止与不信者以及那些发明偏离教义的行为并宣称其为伊斯兰教义的人交往。同情他们或与他们争辩也是不允许的。其中一位发明者曾对艾布·伊姆兰·纳赫阿伊说:'让我对你说一句话吧。'纳赫阿伊转身走开,说:'连半句也不行。'据报道,艾尤卜·赛赫提亚尼也持同样的态度。法杜勒·本·伊亚德说:'如果一个人喜爱实行偏离教义之发明的人,真主就会使他的善功化为乌有,使他的信仰动摇。把女儿嫁给偏离教义发明者的人是亏待她的,与这种人交往的人没有智慧可言。如果真主知道一个人确实厌恶偏离教义的发明者,我希望真主会赦免他的罪过。'先知ﷺ的妻子阿伊莎转述先知ﷺ的话说:'尊重实行偏离教义发明的人,实际上就是在帮助毁灭伊斯兰教。'"24
Al-Qurţubī quotes a few statements by other scholars: “Ibn Khuwayz Mindād says: `Anyone who engages in vain discourse about God’s revelations should be boycotted, whether he is a believer or an unbeliever. Our colleagues also disallow entry into the land ruled by the enemy or entry into their churches and temples, as well as mixing socially with unbelievers and those who invent deviant practices and claim them to be Islamic. It is also not permissible to be sympathetic to them or to argue with them. One of these inventors once said to Abū `Imrān al-Nakha`ī: “Let me say one word to you”. Al-Nakha`ī turned away, saying: “Not even half a word”. The same attitude was reported of Ayyūb al-Sakhtiyānī. Al-Fuđayl ibn `Iyād says: “If one loves a person who practises deviant inventions, God will cause his good actions to be wasted and will cause his conviction to be shaky. A person who gives his daughter in marriage to a deviant inventor is unkind to her, and one who mixes with such a person has no share of wisdom. If God knows a person to truly dislike deviant inventors, I hope He will forgive him his sins.” The Prophet is quoted by his wife, `Ā’ishah as saying: He who respects a person practising deviant inventions actually helps to destroy Islam’.24
所有这些论述都是在谈论一个人，他实行离经叛道的创新，但他仍然相信神圣的信仰。不言而喻，他的处境远远好过那些自封神性、颁布与神法相悖的律法，或承认他人有权如此立法的人。此类主张表明的是彻底的不信或多神崇拜。伊斯兰教确立之后，早期的学者并未遇到此类情况。从未有人一面宣称这些主张，一面又自称是穆斯林。这种情况直到拿破仑占领埃及时才出现，当时大多数人背弃了他们的信仰。显然，前代学者的论述并不适用于当今的局面，因为当今的情况远远超出了他们所描述的范围，也超出了他们针对此类情况所作的裁决。
All these statements speak about a person who practises deviant inventions, although he continues to believe in the divine faith. Needless to say, he is in a much better position than the person who claims for himself the attributes of Godhead by promulgating laws that are in conflict with divine law, or one who acknowledges his authority to do so. Such claims indicate total disbelief or polytheism. Early scholars did not have to deal with such situations after the establishment of Islam. No one made any such claims while saying at the same time that he was Muslim. This was unknown until the French occupation of Egypt under Napoleon when the majority of people turned their backs on their faith. Obviously, the statements of past scholars do not apply to the present situation which exceeds by far what they have described and the rulings they made concerning it.