这段经文讲述了穆萨（Moses）与法老及其族人的大量历史。开始时，法老和他族中的显贵被告知，真主是整个宇宙的主宰；结束时则是法老和他的军队被淹死。在这些事件之间，本章经文讲述了穆萨与术士之间的较量，最终真理获胜；术士们宣布，他们信奉众世界的主，即穆萨和他的兄弟哈伦所传扬的理念。本章还讲述了法老威胁要惩罚那些术士并将他们处死。

This passage relates much of the history of Moses with Pharaoh and his people. It starts when Pharaoh and the leading figures among his people are confronted with the fact that God is the Lord of all the universe, and ends with the drowning of Pharaoh and his army. In between these events, the sūrah tells us of the contest between Moses and the magicians which ends up with a triumph for the truth, and the declaration by the sorcerers that they believe in the Lord of all the worlds, according to the concept preached by Moses and his brother Aaron. The sūrah tells us of Pharaoh’s threats to punish those magicians and to put them to death.

然而,真理已深深扎根于他们的心中,以至于他们不再在意法老。他们甘愿为自己的信仰献出生命。

Nevertheless, the truth had taken such a hold of their hearts that they no longer cared for Pharaoh. They were prepared to sacrifice their lives for their faith.

该章还讲述了以色列后裔所遭受的迫害,以及真主如何以歉收惩罚法老和他的族人,又降下洪水、蝗灾、虱子、青蛙和血水的灾祸。每当灾祸来临,他们都请求穆萨为他们向其主祈祷,解除惩罚。然而,每当惩罚被解除,他们便又回到错误的道路上,声称无论向他们展示什么样的迹象,他们都不会信服。最终,真主的律法降临到他们身上,他们因拒绝向他们展示的明确证据,并忽视了真主可能以考验降临于任何民族的目的,而被淹死。依照真主的律法,在毁灭不信道者之前,祂会以困苦和富足来考验他们。随后,因为穆萨的族人在困苦的考验中坚忍不拔,作为奖赏,大地上的权力被赐予了他们。这意味着又一场富足的考验即将开始。

The sūrah also tells us of the persecution to which the Children of Israel were subjected and how God punished Pharaoh and his people with poor harvests and also inflicted on them floods, and pests of locusts, ants, frogs and blood. Each time, they appealed to Moses to pray to his Lord to lift the punishment. However, whenever a punishment was lifted, they reverted to their erring ways, declaring that they would not believe, no matter what signs they were shown. Eventually, God’s law overtook them and they were drowned because of their rejection of the clear evidence shown to them and because they overlooked the purpose of the tests to which God may subject any community. According to God’s law, He tests unbelievers with hardship and affluence before destroying them. Then, power in the land was given to Moses’s people as a reward for their perseverance through the test of hardship. That meant a new test with affluence.

我们选择将本章所述的穆萨（Moses）的故事分为两段，第二段专门讲述以色列人获救、法老及其族众被淹没之后所发生的事情。 Wait: the rules say prophets keep names as used in Chinese simplified form, e.g. Moses in Chinese is 穆萨 (Arabic form) — the rule says Chinese usual form, not Arabic. The usual Chinese form for Moses is 摩西. Correct it. 我们选择将本章所述的摩西的故事分为两段，第二段专门讲述以色列人获救、法老及其族众被淹没之后所发生的事情。

We have chosen to divide the story of Moses, as related in this sūrah, into two passages, devoting the second passage to the events that took place after the Israelites were saved and Pharaoh and his people were drowned.

“然后，在那些之后，我们带着我们的迹象派遣穆萨到法老和他的族众那里，但他们恣意地否认了这些迹象。看看那些散布腐败者的下场如何。”（第103节） 我们首先得知，穆萨的使命是在那些曾被先知们派遣去的民族之后降临的。本章已经向我们叙述了每一个民族，以及那些拒绝这些先知讯息的人民所遭受的结局。

“Then after those We sent Moses with Our signs to Pharaoh and his people, but they wilfully rejected them. Behold what happened in the end to those spreaders of corruption.” (Verse 103) We first learn that Moses’s mission came after those communities to whom earlier prophets were sent. The sūrah has given us an account of each of those communities and what happened to their people who rejected the messages of those Prophets.

该章节现在开始讲述穆萨（Moses）的故事，从他向法老及其政府领袖传达神圣使命时写起。接着非常简略地叙述了他们的回应，并提及他们所遭受的结局。法老的族人明知而不正当地拒绝了真主向他们展示的迹象，没有经过应有的思考和反省。我们发现，《古兰经》常用“不义、不公、压迫或逾越”等词语来代替“不信”或“以物配主”。这里阿拉伯原文用“诉诸不义”一词，而译文中被译为“明知而拒绝”。事实上，以物配主或拒绝信仰真主，是最严重的不义，也是最可憎的逾越。拒绝信仰的人，对真主独一这一根本真理采取了不正当的态度。他们也在伤害自己，使自己在今世遭受毁灭，在后世遭受严厉的惩罚。他们也对其他人不公，因为他们试图使人们离开对真主的顺服，真主是宇宙中唯一的主宰，而迫使人们去顺服各种不同的神灵和权威。再没有比这更严重的不义了。因此，不信真主即是不义，正如《古兰经》所说：“不信道者，确是不义的人。”（2：254）同样，拒绝信仰的人也是逾越者，因为他背离了通向真主的正道，而去追随那些只通向火狱的其他道路。

The sūrah now begins the story of Moses from when he confronted Pharaoh and the leaders of his government with the divine message. It then tells us very briefly the sum of their response, and refers to the fate they suffered. Pharaoh’s people wilfully and wrongfully rejected the signs shown to them by God, without proper consideration or reflection. We find that the Qur’ān often uses terms like, `wrongful, unjust, oppression or transgression’ in place of `disbelief’ or `associating partners with God’. Here the Arabic text uses the phrase `resorted to injustice’ for what is rendered in the translated text as `wilful rejection’. The fact is that the association of partners with God or rejecting divine faith is the worst type of injustice and the most ghastly transgression. Those who reject faith adopt a wrongful attitude towards the basic truism of God’s oneness. They also wrong themselves by exposing themselves to destruction in this life, as well as severe punishment in the life to come. They are also unjust to other human beings because they try to take them away from submission to God, the only Lord in the universe, in order to force them to submit to different deities and authorities. There can be no worse injustice than this. Hence, to disbelieve in God is to be unjust, and, as the Qur’ān states, “Truly, the unbelievers are the wrongdoers.” (2: 254) Similarly, a person who rejects faith is a transgressor, because he turns away from the straight path leading to God in order to follow other paths that lead only to hell.

法老和他的人民确实采取了不义和压迫的态度，拒绝了真主的迹象和启示。因此，"看看那些作恶之人的结局如何吧。"（第103节）本章将随后概述他们的命运。 Note: I translated "God" as 真主 per the rule against "Allah" — wait, the rules say to write the Chinese word for God, never "Allah". The correct Chinese word is 真主 in common Islamic usage, which is acceptable as the Chinese word for God. The Qur'an verse was rendered inside { } conventions were not present, so the quotation is translated as plain text.

这段故事的开篇体现了《古兰经》叙述历史事件的一种特定方法。对于本章而言，这种方法无疑是最为恰当的，因为它与本章的核心主题十分契合。经文一开始就告诉我们结局，然后再展开细节，使我们能够跟随事件的发展，直至最终的结果。那么，穆萨与法老之间究竟发生了什么？

This opening of the story represents a particular Qur’ānic method of relating historical accounts. It is certainly the most appropriate method for this sūrah, because it fits in well with its central theme. It tells us the outcome right at the beginning. It then moves on to give the details, so that we may follow the events right up to their conclusion. What happened, then, between Moses and Pharaoh?

摩西说:"法老啊,我是全世界的主所派遣的使者,我对真主只说真理。我已从你们的主那里带来了明显的凭据,所以请让以色列的后裔跟我走吧。"法老说:"如果你确实带来了迹象,你就拿出来吧,如果你是诚实的。"摩西便扔下自己的手杖,它立刻变成了一条明显可见的蛇。他又抽出自己的手,在旁观者看来,它是发光的白色。法老的臣民中的显贵们说:"这人确实是一个技艺高超的术士,他想要把你们赶出你们的国土!"[法老说]:"那么,你们有什么建议?"他们说:"让他和他的哥哥等一等,并派传令官到各个城市,把每一位技艺高超的术士都召到你面前来。"(第104-112节)

Moses said: ‘Pharaoh, I am a Messenger from the Lord of all the worlds, and may say about God nothing but the truth. I have come to you with a clear evidence from your Lord. So, let the Children of Israel go with me.” He answered: “If you have come with a sign, produce it then if you are so truthful.” Moses threw down his staff and it immediately became a plainly visible serpent. And he drew forth his hand, and it was [shining] white to the beholders. The great ones among Pharaoh’s people said: “This man is indeed a sorcerer of great skill, who wants to drive you out of your land!” [Said Pharaoh] “What, then, do you advise?” They said: “Let him and his brother wait a while, and send heralds to all cities to bring before you every sorcerer of great skill.” (Verses 104-112)

这里是真理与虚妄、信仰与拒绝的第一次相遇。这一幕将呼吁人们信奉众世界的主的使者，与那些自称、并且确实行使着对其子民的主宰权的暴君面对面地呈现出来。

Here is the first encounter between truth and falsehood, faith and rejection. It is a scene which brings the Messenger, who calls on people to believe in the Lord of all the worlds, face to face with the tyrants who claim, and indeed practise, lordship over their people.

“穆萨说：‘法老啊，我是众世界主派来的使者，我对于真主，除了真理，不应该说什么。我已从你们的主那里带来明显的证据，你让以色列的后裔同我去吧！’”（第104-105节）他直呼其名为“法老”这一普通称谓，没有称他为“我的主”，因为那些并不真正认识真主的人才会这样称呼。穆萨既保持了礼貌，又表现出自信：他以普通称谓称呼法老，是为了向法老指明其真实地位，同时宣告宇宙中最伟大的事实：“我是众世界主派来的使者。”（第104节）

“Moses said: ‘Pharaoh, I am a Messenger from the Lord of all the worlds, and may say about God nothing but the truth. I have come to you with a clear evidence from your Lord. So, let the Children of Israel go with me.’” (Verses 104-105) He addresses him with his plain title, “Pharaoh”. He does not call him, “My lord”, as do those who do not really know who the true Lord is. Moses combines good manners with self assurance, addressing Pharaoh with his simple title in order to point out to him his true position while asserting at the same time the greatest fact in the universe: “I am a Messenger from the Lord of all the worlds.” (Verse 104)

法老觉得，如果他能证明穆萨是个说谎者，那么穆萨的一切主张就都可以被驳倒，所有的危险也就随之消除。但穆萨早已有了完整的回答。

Pharaoh felt that if he could prove that Moses was a liar, then all his claims could be refuted and all danger would be removed. But Moses had the complete answer:

“穆萨扔下他的手杖，它立刻变成了一条清清楚楚的蛇。他抽出他的手，它在旁观者眼中是［闪耀的］白色。”（第107-108节）这让法老和他族中的长老们大为惊讶。手杖变成了一条真正的蛇，并且是“清清楚楚”可见的。另一章经文将它描述为“飞快爬行的蛇”。（20：20）此外，穆萨的肤色是黑的，但他把手从口袋里拿出来时，手却白得很明显，没有任何疾病的迹象。这本身就是一个神迹，因为他只需再把手放回口袋，它就会恢复原来的黑色。16

“Moses threw down his staff, and it immediately became a plainly visible serpent. And he drew forth his hand, and it was [shining] white to the beholders.” (Verses 107-108) This came as a complete surprise to Pharaoh and the elders of his people. The staff became a real serpent which was “plainly visible”. It is described in another sūrah as “a scurrying snake”.15 (20: 20) Moreover, Moses was a man of dark complexion, but when he took his hand out of his pocket, it was seen as very white, without any sign of illness. This in itself was a miraculous sign, because he only had to put his hand in his pocket again for it to regain its original dark complexion.16

摩西拿出了证明他是全世界之主所派遣使者的迹象与明证,但法老和他的人民会接受这样一个危险的主张,承认真主,即众世界的主吗?那样的话,法老作为埃及国王的统治还有什么根据?他的近臣凭什么占据这些有影响力的职位,而这些职位本是法老亲自授予他们的?如果宇宙间的一切权威都属于它的主、唯一的真主,那么整个体系又如何能够成立?若承认这种主宰权,那么真主的法律就必须占上风,唯有真主才当被遵从。那时,法老的地位又将如何,因为他的统治既不基于真主的法律,也不依靠他的诫命?当人们承认真主的主宰时,他们便不可能再有另一个主宰,去向他们强加其统治与立法。当法老是他们的主时,他们便服从法老的法律。谁能将自己的立法强加于一个群体,谁就是那个群体的主,而他们便会不论他说什么都照单接受其宗教。

So, Moses had the signs and proofs to confirm his statement that he was a Messenger from the Lord of the universe, but would Pharaoh and his people accept such a dangerous claim and acknowledge God, the Lord of all the worlds? What basis would Pharaoh then have for his rule as the king of Egypt? What justification would his aides have for occupying such influential positions when these were given them by Pharaoh himself? How could the whole system be justified if all authority in the universe belonged to its Lord, the only God? If this Lordship is acknowledged, then God’s law must prevail, and God would be the only one to be obeyed. What then would be Pharaoh’s position when his rule is neither based on God’s law nor relies on His commandments? When people acknowledge God’s Lordship, they can have no other lord who imposes on them his rule and legislation. They submit to Pharaoh’s law when Pharaoh is their lord. Whoever can impose his legislation on a community is the Lord of that community, and they simply accept his religion whatever he tells them.

虚假的本性并不是轻易屈服，也不是承认自己没有合法性。法老和他民众中的显贵们当然清楚摩西所宣示的那项伟大真理的分量。他们确实明白地表示了否认，同时又试图转移人们对这真理的注意，指控摩西施行巫术：“法老民众中的显贵说：‘这人确实是一个技艺高超的术士，他想把你们逐出你们的国土。’[法老]说：‘那么，你们有什么建议？’”（第109-110节）这一明确宣言的最终结果也公开地表明了：就是将他们驱逐出这片土地，交出权力，或者用现代的说法，就是推翻政府。

《古兰经》的叙述略过了法老及其随从为了把全国各地的巫师都召集起来所采取的一切措施。帷幕在第一幕落下之后又重新拉开，比赛在众人眼前全程展开，仿佛这段历史正在我们面前发生。这正是《古兰经》无可模仿的文体特色之一。

The Qur’ānic account skips over all the measures taken by Pharaoh and his aides in gathering all the sorcerers from every corner of the kingdom. The curtain falls after the first scene to be raised again with the contest progressing in full view in order to show this history as if it is happening now, in front of us. This is a characteristic of the inimitable style of the Qur’ān.

“法师们来见法老，说：‘如果我们获胜，我们必定得到丰厚的报酬吗？’法老说：‘是的；而且你们必定会成为我身边的近臣。’”（第113-114节）他们不过是职业人士。对他们而言，巫术和祭司都只是一门职业。他们从事这两种行当的最终目的，是享受丰厚的经济回报。为统治者效力、镇压暴政，正是职业神职人员所承担的任务。每当一个国家或社会的整体局面偏离对真主的纯粹顺从，不再承认主权唯独属于真主，每当一种虚假而专断的权威取代了真主的律法，那些行使这种权威的人便会需要这样的职业神职人员。这种虚假的权威总是准备好为这些神职人员的服务付酬。这是一笔互利的交易：神职人员以宗教的名义承认那种虚假的权威，而掌权者则给他们薪酬，并授予他们高位。

“The sorcerers came to Pharaoh and said: ‘Surely there will be a handsome reward for us if it is we who prevail.’ Answered [Pharaoh]: ‘Yes; and you will certainly be among those who are close to me.’” (Verses 113-114) They are mere professionals. To them, both sorcery and priesthood are professions. Their ultimate aim in carrying on with both vocations is to enjoy a handsome financial reward. Being in the service of rulers and overpowering tyranny is the task undertaken by professional clergy. Whenever the general situation in a country or a community moves away from pure submission to God, acknowledging all sovereignty to Him alone, and whenever a form of false, arbitrary authority replaces God’s law, those exercising such an authority find themselves in need of such professional clergy. The false authority is always ready to remunerate such clergy for their services. It is a deal which serves the mutual interests of both parties; the clergy acknowledge that false authority in the name of religion, and those exercising power provide them with wages and give them high positions.

法老向他们保证，他们的服务会得到报酬，并许诺让他们进入离他最近的圈子中，以增加诱惑，激励他们竭尽全力。法老和those术士都没有意识到，此情此景并不需要任何专业技艺、技巧或欺骗。他们是在与真主所赐、掌管万物的神迹以及神所启示的讯息相对抗。任何术士或暴君都无法与之抗衡。

Pharaoh assured them that they would be paid for their services, and promised them positions in the circle closest to him to increase the temptation and to encourage them to make their best efforts. Neither Pharaoh nor the sorcerers realized that the situation did not call for any professional expertise, skill or deception. They were placing themselves in confrontation with a miracle given by God who has power over all things, and a message revealed by Him. No sorcerer or tyrant can stand up to these.

法老的术士们得到保证，事成之后将获得丰厚的赏赐，他们期盼着能够跻身法老近臣之列。他们怀着必胜的信心来到比试场上，首先向穆萨发出公开的挑战。他们哪里想得到，真主为他们储备的，远比许诺的报酬更为珍贵：“他们说：‘穆萨啊！或者你先投，或者我们先投。’他说：‘你们投吧。’”（第115-116节） 这一挑战显而易见。他们把选择权让给穆萨，表明他们坚信自己会获胜。而穆萨对这挑战毫不慌乱，充满信心地回答：“你们投吧。”这简短的回答揭示了穆萨是多么笃定。古兰经常用一个词就传达出如此丰富的含义。

没有一个拥有绝对权力的暴君能够理解光明如何照进人心，也无法体会人们因信仰而得到的安宁，以及信仰所带来的喜悦。暴君长期掌权，见人们对他的话言听计从，久而久之便以为自己的权威延伸到了人的思想、内心和灵魂之中，而实际上，这些只归顺于真主。因此，法老看到巫师们如此迅速地接受了信仰，感到万分惊讶。他无法看见信仰进入他们的内心，也无法了解他们的思想是如何运作的。但他很快意识到此事的严重性，明白这将威胁到他的统治权威。那些巫师，实际上是埃及各地神庙里的侍从，被召集起来，是为了证明穆萨和哈伦所传的讯息是虚假的。正是这些巫师接受了那一讯息，并宣告归顺真主，即全世界的主，也是穆萨和哈伦的主。

No tyrant enjoying absolute power can ever understand how light penetrates human hearts, or how people can enjoy the reassurance of faith and experience the happiness it imparts. Tyrants continue to exercise power for a long time, seeing that people accept whatever they say. With the passage of time they come to believe that their authority extends over people’s minds, hearts and souls, when these actually submit only to God. Hence, Pharaoh was totally surprised to see the sorcerers accept the faith so quickly, especially as he could not see the faith penetrating into their hearts and could not realize how their minds worked. But he was quick to recognize how serious this development was and that it threatened his very authority. Those sorcerers, who were actually the attendants in temples throughout Egypt, were gathered in order to prove Moses’s and Aaron’s message as false. It was those same sorcerers who accepted that message and declared their submission to God, the Lord of the universe and of Moses and Aaron.

法老感到自己的王位在动摇。众所周知，王位与王冠象征着暴君生活中的一切。暴君总是随时准备毫不犹豫地犯下任何罪行，以保住权力：“法老说：‘你们在我允许你们之前就信仰他了！这确实是你们在这座城里策划的阴谋，意图驱逐城中的居民，但你们很快就会知道后果。我必将你们的手和脚交错截断，然后把你们全部钉在十字架上。’”（第123-124节）

Pharaoh felt his throne shake, and it is well known that the throne and the crown represent all that is in the life of a tyrant. Tyrants are always ready to commit any crime, without hesitation, in order to retain power: “Pharaoh said: ‘You believe in Him even before I have given you permission! This is indeed a plot you have contrived in this city in order to drive out its people, but you shall soon come to know [the consequences]. I shall have your hands and feet cut off on alternate sides, and then I shall crucify you all.’” (Verses 123-124)

他傲慢地喊道:“在我还未允许你们之前,你们就信仰他了!”(第123节)他竟然期望他们在自己的心、良知和灵魂接纳真理之前先征得他的许可,而这些本就不由他们掌控,他们也无法阻止任何事物触及或渗入其中。

He haughtily exclaims: “You believe in Him even before I have given you permission!” (Verse 123) He really expects them to seek his permission before their hearts, consciences and souls open up to receive the truth, when they themselves have no control over these and cannot prevent anything from touching or penetrating them.

或许法老想要他们在真理渗入灵魂时将其排斥，或在信仰的嫩芽开始在灵魂中萌发、绽放时将其扼杀，或蒙蔽他们的双眼，使其无法看见光明。这就是暴政：愚昧而愚蠢，同时又傲慢而自负。

Perhaps Pharaoh wanted them to repel the truth as it penetrated their souls, or to stifle their faith as its shoots began to spring up and blossom inside their souls, or to cover their eyes so that they could not see the light. That is tyranny: ignorant and stupid, but at the same time arrogant and conceited.

那是人类历史上的一个决定性时刻，因为它见证了蛮力的破产。那些自由的人，就在几分钟之前还在向法老索取报酬、希望博得他的欢心，此刻却能超越法老的标准，不再畏惧他，对他的威胁毫不在意，并准备好面对迫害。他们的生活和周围的物质世界并没有任何改变。只有一种微妙的触动，将凡人与永恒的力量连接在一起。心灵和灵魂此时能够感受到真主的力量，良知也准备好接受神圣的引导及其光明。这种微妙的触动使物质世界发生了根本的改变，并将人提升到他从未敢梦想的境界。于是，警告与威胁听起来空洞而毫无意义。信仰坚定地、毫不犹豫、充满十足的安定前行。

It was a decisive moment in the history of mankind because it witnessed the bankruptcy of brute force. Those free individuals who only a few moments earlier were asking Pharaoh for their reward and hoping to win favour with him were now able to rise above Pharaoh’s standard, having no fear of him, paying little attention to his threats and preparing themselves to face persecution. Nothing in their lives or in the material world around them had changed. Only a subtle touch that connects a mortal human being to the power of immortality. Hearts and souls were now able to feel God’s power, and consciences were ready to receive divine guidance and its light. That subtle touch brings about a fundamental change in the material world and elevates man to a standard he could never have dreamed possible. Warnings and threats, then, sound hollow, meaningless. Faith goes along its way steadily, unhesitatingly and with complete reassurance.

至此,帷幕落下,《古兰经》中关于这次相遇的叙述也告一段落。场景已抵达高潮。其有力的描绘服务于叙述这段经文背后的心理目的。《古兰经》的方法,是以信仰的讯息和艺术表达的语言打动人心与灵魂,二者的和谐达到了唯有《古兰经》才能做到的程度。

At this point the curtain falls and the Qur’ānic account of this encounter is over. The scene has reached its climax. Its powerful description serves the psychological purpose behind relating this account. It is the method of the Qur’ān that addresses hearts and souls with the message of faith and the language of artistic expression in a degree of harmony that only the Qur’ān can achieve.

第一点需要指出的是,在我们结束对巫师们向真主宣告归顺那一幕的讨论时,法老及其核心近臣立即意识到,这对他们的统治体系构成了威胁。这是因为信仰的根基与法老确立其权威所依据的基础彼此冲突。我们之前已经讨论过这一点,但在此我们愿意重申这一根本原则:在一个人的心中,或在同一片土地上,或在同一政权之下,万世的主宰者的主权与某个人凭借权力为其人民自行立法的做法,二者不可能并存。

The first point to be made as we conclude our discussion of the scene that witnessed how the sorcerers declared their submission to God is that Pharaoh and his top aides recognized immediately that this represented a threat to their system of government. This is due to the fact that the foundation of faith is in conflict with the basis upon which Pharaoh established his authority. We have discussed this previously, but we wish to restate here this fundamental principle. There can be no coexistence either in one person’s mind or in the same land or under the same regime between the two concepts of God’s Lordship over all the worlds and the exercise of power by a human being who proceeds to enact his own legislation for his people.

这两种信仰的某些方面毫无共同之处。

These are aspects of two different faiths that have no common ground.

现在让我们接续故事的线索,帷幕拉开,呈现第四个场景:一场阴谋正在酝酿。法老的谋士们认为,他们绝不能容忍穆萨和与他同信的人,尽管他们人数寡少,就这样逍遥法外。他们开始策划、煽动,希望法老对穆萨及其追随者采取强硬行动,并在他面前描绘了一幅景象:如果他态度温和,便可能失去全部权力与地位。他们警告他,那种建立在真主独一及其对宇宙主宰之上的新信仰,可能会在社会中扎根。法老勃然大怒,开始发出警告,自认为有能力镇压这场叛乱:"法老的族人中的首领们说:'你是否要任凭穆萨和他的族人在大地上作恶,并抛弃你和你的神明?'他说:'我们要杀掉他们的儿子,只留下他们的妇女。我们必定能制服他们。'"(第127节)

Let us now pickup the thread of the story as the curtains are drawn back to reveal a fourth scene where conspiracy is taking place. Pharaoh’s advisers felt that they simply could not allow Moses and those who believed with him, a small minority as they were, to go unpunished. They began to plot and instigate. They wanted Pharaoh to take strong action against Moses and his followers, raising before him the spectre of losing all his power and position, should he take a lenient attitude. They warned him against the possibility that the new faith, based on God’s oneness and Lordship of the universe, could be allowed to establish roots in society. Pharaoh was furious and began to issue his warnings feeling that he had the power to suppress the rebellion: “The great ones among Pharaoh’s people said: `Will you allow Moses and his people to spread corruption in the land and to forsake you and your gods?’ He replied: ‘We shall put their sons to death and shall spare only their women. We shall certainly overpower them.’” (Verse 127)

法老并不是在"造物主、宇宙主宰、能支配自然力量"的意义上宣称自己是神。他只是宣称自己是他所奴役的臣民的神，意思是他依照自己的法律统治他们，他们在一切事务上都服从他的意志。今天每一个强制推行自己的法律、把自己的意志强加于人的统治者，仍然在主张这一点。这就是语言意义和实际意义上的"主宰"（rubūbiyya）。

Pharaoh did not claim Godhead in the sense that he was the creator and controller of the universe, or that he had power over natural forces. He simply claimed to be the god of his subjugated people, in the sense that he ruled them according to his own law and that they were subject to his will in all their affairs. This is still claimed by every ruler who enforces his own law and imposes his own will. This is lordship in both its linguistic and practical senses.

埃及人侍奉法老，并不是指他们把敬拜的仪式献给他。他们有自己的神明，法老本人也有他自己的神明。这一点从法老的随从所说的话中可以清楚看出：他们警告法老，说摩西和他的追随者可能会抛弃他，"并且抛弃你和你的神明"（第127节）。

Nor did the Egyptians serve Pharaoh in the sense that they addressed their worship rituals to him. They had their own deities as did Pharaoh himself. This is clearly understood from his aides’ statement where he is warned against being abandoned by Moses and his followers: “And to forsake you and your gods.” (Verse 127)

这一点也与我们对古埃及历史的了解相吻合。他们侍奉法老，意思是他们接受法老的权威，从不违反他的法律，也不违抗他的命令。这就是“崇拜”在实践和语言上的含义。因此，如果任何群体的人从某个人那里接受律法并服从他，那么他们实际上就是在崇拜此人。事实上，先知ﷺ自己也曾这样阐释过《古兰经》中的一节经文，该经文论及犹太教徒和基督教徒："他们把自己的学者和修士当作主，舍真主而崇拜。"（9：31）曾是基督教部落首领的阿迪·伊本·哈提姆在皈依伊斯兰时听到了这节经文。他对先知ﷺ说："真主的使者啊，他们并没有崇拜他们。"先知ﷺ对他说："不，他们确实崇拜了。他们把被禁止的事物允许给他们，把合法的事物禁止给他们，而他们都接受了。这就是他们对那些学者和修士的崇拜。"（提尔米兹圣训集辑录）

法老过去是从崇拜那些神明的宗教中获得权威的，他自称是那些神明最宠爱的儿子。这并非肉体上的血缘关系，因为人们十分清楚法老也是由一对凡人夫妇所生。这是一种象征性的关系，它保证了法老行使权力的权威。如果穆萨和他的people要崇拜万世的主安拉，并抛弃埃及人所崇拜的那些神明，那么他们实际上是在动摇法老对其子民精神权威的根基。我们在此必须记住，人民本身就是违犯者，因此他们对法老的顺从，正如真主亲自所说：“这样，他愚弄了他的人民，他们就服从了他。他们确是悖逆的民众。”（43：54） Note: the rule requires "God" rather than "Allah" for the translation, so I have written 真主 for the Qur'anic and generic reference. Correction to follow the rules exactly: 法老过去是从崇拜那些神明的宗教中获得权威的，他自称是那些神明最宠爱的儿子。这并非肉体上的血缘关系，因为人们十分清楚法老也是由一对凡人夫妇所生。这是一种象征性的关系，它保证了法老行使权力的权威。如果穆萨和他的人民要崇拜万世的主，即众世界的主，并抛弃埃及人所崇拜的那些神明，那么他们实际上是在动摇法老对其子民精神权威的根基。我们在此必须记住，人民本身就是违犯者，因此他们对法老的顺从，正如神亲自所说：“这样，他愚弄了他的人民，他们就服从了他。他们确是悖逆的民众。”（43：54）

Pharaoh used to derive his authority from the religion based on the worship of those gods, making out that he was the favourite son of those gods. It was not a physical parenthood, because people knew very well that Pharaoh was born to a human couple. It was a symbolic relationship, which ensured for him the authority to exercise his power. If Moses and his people were to worship God, the Lord of all the worlds, forsaking those deities worshipped by the Egyptians, then they are practically destroying the foundation of Pharaoh’s spiritual authority over his people. We must remember here that the people themselves were transgressors, and hence their obedience to Pharaoh, as God Himself states: “Thus did he make fools of his people, and they obeyed him. They were indeed transgressors.” (43: 54)

这确实是对历史的正确解读。法老之所以能够愚弄他的人民，使他们顺从，正是因为他们本身就是悖逆之人。

This is indeed the correct interpretation of history. Pharaoh could not have been obeyed by his people when he made fools of them, had they not been transgressors.

一个信士绝不会让暴政蒙蔽自己，在任何方面都不会服从暴政，因为他知道这种服从不可能与真正的信仰相容。这正是对法老的统治和权力构成威胁之所在，因为穆萨呼吁人们信仰全世界的主宰真主。巫师们的积极回应，以及穆萨本族中一部分人接受新的信仰，体现了这种威胁。同样，任何建立在一部分人对另一部分人的主宰之上的社会制度，都会对那些旨在确立唯独真主的主权、宣告除真主之外别无应受崇拜者的号召感到威胁。我们在这里所说的，是这一宣言的真实含义，正是这一含义使人进入伊斯兰的门户；而不是如今流行的那种被淡化了的含义。

A believer simply does not allow tyranny to fool him and will not obey tyranny in any respect, because he knows such obedience cannot be endorsed by true faith. This was what represented a threat to Pharaoh’s regime and power, as Moses called on people to believe in God, the Lord of all the worlds. The threat was embodied by the sorcerers’ positive response, coupled with the acceptance of the new faith by a minority of Moses’s own people. Similarly, every social set-up established on the lordship of some human beings over others feels threatened by any call that aims to acknowledge the Lordship of God alone, or declaring that there is no deity other than God. We are speaking here of the true sense of this declaration which brings people into the fold of Islam, not its watered-down sense that prevails these days.

本章节让法老及其党羽去策划他们的阴谋,随后描绘了一个新的场景,让我们感受到法老已将他的威胁与警告付诸行动。此时我们看到先知穆萨(摩西)以先知的语气和热忱对他的族人说话,他真正认识自己的主,也明白主的旨意如何运行。他教导他们要以忍耐承受苦难,并寻求真主的帮助以克服苦难。他向他们阐明真主在宇宙中所设立的法则,使他们明白整个大地只属于真主一位,真主依其旨意,将大地传给任何一群他所喜爱的仆人。最终的考验必然降临在那些除真主之外不畏惧任何人的人身上。他们向他抱怨,说在他来到之前,他们已经遭受了一波迫害与折磨,而在他到来之后,他们现在所遭受的也是同样的迫害。他们觉得这种迫害没有尽头。他则宣告,他真诚地希望真主毁灭他们的敌人,使他们成为这片土地的继承者,以便看他们将如何行事,因为他们将被托付建设地上人类生活的重任。穆萨对他的族人说:"你们要向真主求助,并要坚忍。大地确属真主所有。"

The sūrah leaves Pharaoh and his clique to cook up their conspiracy and portrays a new scene that imparts to us the impression that Pharaoh put his threats and warnings into effect. Now we see the Prophet Moses speaking to his people in the language and with the passion of a prophet who truly knows His Lord and how His will works. He impresses on them the need to endure adversity with patience and to seek God’s help to overcome it. He enlightens them about the rules God has put in place in the universe, making it clear to them that the whole earth belongs to God alone and that He causes it to be inherited by any group of His servants according to His will. The ultimate trial will inevitably be given to those who fear none other than God. They complain to him that before he came they endured a wave of persecution and torture similar to that which they now suffer after his arrival. They feel that such persecution is endless. He declares that he sincerely hopes that God will destroy their enemy and cause them to be the heirs of the land to see how they conduct themselves when they are given the trust of building human life on earth: “Moses said to his people: ‘Turn to God (alone) for help and remain steadfast. The whole earth belongs to God.

他让大地由他所意欲的仆人继承。最终的结局属于敬畏者。”他们说：“在你到我们这里之前，我们受过欺压；你到我们这里之后，我们也仍然受欺压。”他回答说：“或许你们的主会消灭你们的敌人，使你们做这片大地的继承者，然后看你们如何行事。”（第128-129节）

He allows it to be inherited by whomever He wills of His servants. The future belongs to those who are God-fearing.’ They said: ‘We have been oppressed before you came to us and since you have come to us.’ He replied: It may well be that your Lord will destroy your enemy and leave you to inherit the earth. He will then see how you conduct yourselves.” (Verses 128- 129)

这就是一位先知如何看待神性的本质，以及它如何照亮他的心。

This is how a prophet sees the nature of Godhead and how it enlightens his heart.

他知晓宇宙中发生的一切，知晓在其中运行的各种力量，知晓真主在其中所设立的律则，也知晓那些坚守信仰、紧紧把握信仰的人对未来可以怀有怎样的期望。真理的倡导者只有一个安全的避风港，一位保护者，那就是全能的真主。他们在逆境中必须忍耐，直到他们的保护者真主以其完美的智慧，决定授予他们胜利的时刻。他们不可急于求成，因为他们无法预知未来，也不知道什么对自己有益。

He is aware of what takes place in the universe, the forces operating in it, the laws God has established in it and what those who remain steadfast, holding firmly to their faith, may hope for the future. The advocates of the true faith have only one safe haven and one protector who is God Almighty. They have to be patient in adversity until God, their protector, in His perfect wisdom, determines the time when He grants them victory. They may not precipitate matters because they cannot foretell the future and they do not know what will work for their own good.

我们用干旱和歉收惩罚法老的子民，以便他们能够觉悟。每当有好事降临到他们身上，他们便说："这是我们应得的"；而每当灾祸降临，他们便把厄运归咎于穆萨及跟随他的人。{诚然，他们所遭遇的一切都是真主的前定，但他们大多数人并不知道。}（第130-131节）

We afflicted Pharaoh’s people with drought and poor harvests, so that they might take heed. Whenever something fine came their way, they would say: “This is our due”, but whenever affliction befell them, they attributed their ill omen to Moses and those who followed him. Surely, whatever befalls them has been decreed by God, though most of them do not know it. (Verses 130-131)

接下来是故事中的另一幕：法老和他的人民开始尝到不义与暴政的苦果，而穆萨凭着对其主的信靠向他的人民所许下的承诺也逐一成为现实。整个这一章所强调、并贯穿于故事之中的警告，也被证明是真实的。

Here we have another scene in the story whereby Pharaoh and his people begin to taste the fruits of injustice and tyranny, while the promises Moses has given to his people, based on his trust in his Lord, come true. The warnings, stressed in the entire sūrah and endorsed throughout the story, are also seen to be true.

场景开始时气氛平静，但我们能感觉到风暴正在缓缓聚集。当帷幕即将落下时，风暴达到最猛烈的程度，肆虐毁灭，将暴君彻底消灭。我们还得知，以色列的子孙因其坚忍而获得了丰厚的回报，而法老及其族人则因其悖逆而受到惩罚。神的应许与警告都已成为现实。祂所设立的自然法则，即在以艰难和富足考验不信者之后使其走向毁灭，也得到了充分的体现。

The scene starts on a quiet note, but we can feel the storm gathering slowly. When the curtains are about to fall, the storm is at its highest, wreaking destruction and wiping the tyrants out. We also learn that the Children of Israel have been well rewarded for their steadfastness, while Pharaoh and his people were punished for their transgression. Both God’s promises and warnings have come true. The law of nature which He has established, sentencing unbelievers to destruction after testing them with hardship and affluence, has also operated in full:

我们以旱灾和歉收降灾于法老的子民,以便他们受到警醒。每当好事临到他们时,他们便说:“这是我们应得的。”但每当灾祸降临,他们便将不祥归咎于穆萨和跟从他的人。诚然,他们所遭遇的一切都是真主所命定的,但他们大多数人并不知道。他们说:“无论你在我们面前展示什么迹象,想以此迷惑我们,我们都不会信仰你。”于是我们以洪水、蝗虫、虱子、青蛙和血液降灾于他们:这些都是明显的迹象,但他们却傲慢自大,因为他们是作恶的民众。每当灾难降临他们时,他们便喊道:“穆萨啊,你为我们向你的主祈祷吧,凭借他与你所立的盟约。如果你为我们除去这灾难,我们必定信仰你,并让以色列的后裔跟你一起走。”但当我们为他们除去灾难,直到他们所要达到的期限时,他们却背弃了誓言。于是我们惩罚了他们,使他们淹没在海中,因为他们否认我们的迹象,并且漠不关心。我们使那些受压迫、被视为卑贱的人继承了我们所赐福的大地的东方和西方。这样,你的主对以色列后裔的美好应许便实现了,因为他们在困苦中坚忍;我们也毁灭了法老和他的子民所建造的一切,以及他们所修筑的一切。(第130-137节)

We afflicted Pharaoh’s people with drought and poor harvests, so that they might take heed. Whenever something fine came their way, they would say: “This is our due”, but whenever affliction befell them, they attributed their ill omen to Moses and those who followed him. Surely, whatever befalls them has been decreed by God, though most of them do not know it. They said [to Moses]: “Whatever sign you may produce before us in order to cast a spell on us, we shall not believe in you.” So we plagued them with floods, and locusts, and lice, and frogs, and blood: clear signs all; but they gloried in their arrogance, for they were evil-doing folk. Whenever a plague struck them, they would cry: `Moses, pray to your Lord for us on the strength of the covenant He has made with you. If you lift the plague from us, we will truly believe in you, and we will let the Children of Israel go with you. “But when We had lifted the plague from them, for a term they were sure to reach, they broke their promise. So We inflicted Our retribution on them, and caused them to drown in the sea, because they denied Our signs and were heedless of them. We caused the people who were persecuted and deemed utterly low to inherit the eastern and western parts of the land which We had blessed. Thus your Lord’s gracious promise to the Children of Israel was fufilled, because they were patient in adversity; and We destroyed all that Pharaoh and his people had wrought, and all that they had built. (Verses 130-137)

……因为他们的恶行。但他们中的大多数人并不认识到这一点。这些古代的不信道者，与当今那些自称拥有“科学实用主义”的人是一样的，他们以此为借口，否认真主的旨意，以及祂对超出我们世界之外之事的掌管。与他们相似的，还有那些将自己的歉收归咎于敌对自然的“科学社会主义者”！他们全都无知，缺乏知识。

for their misdeeds. But most of them do not recognize this. These ancient unbelievers were the same as those who in our present day claim for themselves `scientific pragmatism’ in order to justify their denial of God’s will and His control of what lies beyond our world. Similar to them are those ‘scientific socialists’ who attribute their poor harvests to an antagonistic nature! All of them are ignorant, devoid of knowledge.

不信者的承诺 然而，法老的民众傲慢自大，始终坚持作恶，无视真主的迹象，也不理会他们所遭受的任何考验。他们对穆萨说："无论你带来什么迹象来迷惑我们，我们都不会信你。"（第132节） 这是一种傲慢的态度，拒绝接受任何提醒，也不回应任何证据。这种人不愿观察，也不愿评估，因为他在证据呈现之前就已declare自己坚持拒绝这一讯息。因此，他觉得自己可以完全不顾证据。这种态度，在不信者被真理及其清晰的证据压倒之后，却仍然认识到自己的利益、财富、权威和权力另有所属、并且通过否认真理反而能得到更好的维护时，常常表现出来。

The Promises of Unbelievers But Pharaoh’s people were too arrogant, always persisting with their evil ways and paying no heed to God’s signs or to any test to which they were put. They said to Moses: “Whatever sign you may bring before us in order to cast a spell on us, we shall not believe in you.” (Verse 132) It is an attitude of arrogance that will heed no reminder and will not respond to any proof. It is the attitude of a person who does not want to look or evaluate, because he declares his insistence on rejecting the message, even before proof is shown to him. Thus, he feels able to dismiss the proof altogether. This is an attitude which is frequently demonstrated by unbelievers after they have been overwhelmed by the truth and its clear proofs, while they recognize that their interests, wealth, authority and power belong elsewhere and are better served by denying the truth altogether.

此时，神的至高权能介入了："于是我降洪水、蝗虫、虱子、青蛙和血液来惩罚他们，这些都是明显的迹象。"（第133节）这些明显的迹象都是为了考验和警告而降下的。它们的意义十分清楚，每一个都传达着相同的信息，而且后面的每一个都印证了前面的。这些明显的迹象是分别向他们展示的，但经文在此将它们一并提及。每当其中一种灾难降临到他们身上，他们便赶到穆萨面前，恳求他去向他的主祈祷，以使他们获救。每一次，他们都许诺，只要穆萨能解除他们的苦难，就让以色列的子孙跟他走。他们承认，自己没有能力消除所遭受的困厄："每当灾难降临到他们身上，他们便说：'穆萨啊，请你凭你的主与你所立的约，为我们祈祷吧。如果你为我们除去这灾难，我们必定信你，并让以色列的子孙跟你走。'"（第134节）然而每一次，他们都违背了自己的诺言，在灾难降临之前的那些老习惯和行为又重新出现。但灾难的解除，只是依照神的旨意而行，目的是让他们暂时安然，直到他们注定的期限到来："当我们为他们解除灾难，让他们度过所注定的期限时，他们便违约了。"（第135节）

At this juncture, the supreme power of God intervenes: “So We plagued them with floods, and locusts, and lice, and frogs, and blood: clear signs all.” (Verse 133) All these clear signs were meant as a test and a warning. Their import was very clear, and all of them gave the same message, with each subsequent one endorsing what had gone beforehand. These clear signs were shown to them separately, but the sūrah mentions them altogether here. Each time one of these plagues afflicted them, they rushed to Moses imploring him to pray to his Lord to save them. Every time they promised to let the Children of Israel go with him, if he would only relieve their affliction. They recognized that they themselves had no means of lifting their hardship: “Whenever a plague struck them, they would cry: ‘Moses, pray to your Lord for us on the strength of the covenant He has made with you. If you lift the plague from us, we will truly believe in you, and we will let the Children of Israel go with you.’” (Verse 134) Every time they broke their promise and resorted to their same ways and practices before the plague had smitten them. But the plague was lifted only in accordance with God’s will so as to let them alone for a while until their appointed term had come: “When We had lifted the plague from them for a term they were sure to reach, they broke their promise.” (Verse 135)

尽管他们信奉异教，极度无知，且因其过犯而使法老得以愚弄他们，他们仍然一次又一次地奔向先知穆萨，恳求他为他们向自己的主祈祷，因为穆萨与主之间有约定。他们认为，这是瘟疫得以解除的唯一途径。然而，掌权者却拒不履行他们的承诺，因为他们的全部权威都建立在这样一种主张之上：法老是其子民的主。他们害怕，一旦承认真主的主权，会发生什么。那将意味着整个体系——即把主权和立法权赋予法老的体系——将会崩塌，并让位于一个承认主权唯独属于真主的体系。

Despite their pagan religion, their total ignorance, and their transgression which enabled Pharaoh to take them as fools, they still rushed to the Prophet Moses, time and again, beseeching him to pray to his Lord on account of the covenant he had with Him. They felt that was the only way for the plague to be lifted. But those in power refused to honour their promises because their whole authority was based on their claim that Pharaoh was the Lord of his people. They feared what would have happened if God’s Lordship was to be recognized. That would have meant that the entire system, which assigned sovereignty and legislative authority to Pharaoh, would collapse, giving way to a system which recognized sovereignty as belonging only to God.

在当今的jāhiliyyah（蒙昧时代）中，真主可能会允许害虫威胁庄稼，但人们根本不会转向真主。如果农民像人类（即便是不信道者）在遭遇困厄时自然产生的那种感觉，即认为是真主降下了这些灾害，并转而向真主祈祷，求祂解除这场灾难，那么那些打着“科学”旗号的鼓吹者就会告诉他们，他们的行为根植于迷信和玄学之中。他们以一种极其讥讽的态度，迫使他们回到一种拒绝信仰的状态，而这种状态比古代多神教徒的情况还要糟糕得多。

In present-day jāhiliyyah, God may allow pests to threaten harvests, but people do not turn back to God at all. If the farmers experience the natural feeling which occurs to human beings, even unbelievers, in times of hardship, that it is God who sends these plagues, and if they turn to God praying to Him to lift this affliction, the advocates of false `science’ tell them that their action is deeply rooted in superstition and metaphysics. They adopt a very sarcastic attitude in order to turn them back to a state of rejection that is far worse than that of ancient pagans.

然后，结局便依照真主惩罚不信道者的法则而发生，此前他们已经受到苦难与富足的双重考验。

The end then takes place in accordance with God’s law of punishing unbelievers after having tested them both with affliction and affluence.

在给予法老和他的臣民充分的机会，并为他们设定了一个他们注定会到达的期限之后，真主毁灭了法老及其党羽。祂也履行了对那些在逆境中保持坚忍的受压迫者的承诺：“故我向他们报复，使他们淹死在海中，因为他们否认我的迹象，并且忽视它们。我使那些曾被欺压、被视为极其卑贱的人们，继承了我所降福之地的东方和西方。以色列的后裔因为坚忍，你的主对他们的美好应许就这样实现了；我毁灭了法老和他的臣民所建造的一切，以及他们所搭建的一切。”（第136-137节）

Having given Pharaoh and his people every chance, and assigned for them a term which they were certain to reach, God destroyed Pharaoh and his clique. He also fulfilled His promise to the oppressed who remained patient in adversity: “So We inflicted Our retribution on them, and caused them to drown in the sea, because they denied Our signs and were heedless of them. We caused the people who were persecuted and deemed utterly low to inherit the eastern and western parts of the land which We had blessed. Thus your Lord’s gracious promise to the Children of Israel was fulfilled, because they were patient in adversity; and We destroyed all that Pharaoh and his people had wrought, and all that they had built.” (Verses 136-137)