本章的历史叙述一直围绕着真主独一的主题展开。在所有这些叙述中，真主的使者都向他们的民众强调真主独一的真理，并警告他们不要以任何同等者归于真主。在每一段叙述中，我们都看到这些使者的警告如何应验。现在，本章转向另一个角度来论述真主独一这一核心问题，特别涉及真主所创造的人性。它谈到一项坚定的盟约，该盟约对人性及其构造具有深远的意义。事实上，承认真主是宇宙中唯一的主，根植于人的天性之中；人的存在本身以及内心深处的感受，都在承认这一点。神圣的使者带来提醒与警告，给那些偏离其本性的人。信仰真主独一，是人性与造物主之间盟约的根本内容。因此，即使真主没有派遣任何使者来提醒和警告他们，他们也没有理由背弃这一盟约。然而，真主的恩典决定了人类不应仅仅依靠自己的天性，因为天性可能偏离；也不应仅仅依靠自己的理智，因为理智可能犯错。

The historical accounts given in this sūrah have centred on the theme of God’s oneness. In all these accounts, God’s messengers emphasized the truth of God’s oneness to their peoples, and warned them against associating partners with Him. In each account we see how the warnings of those messengers came to pass. Now the sūrah moves on to deal with the central issue of God’s oneness from a different angle, which refers particularly to human nature as created by God. It speaks of a firm pledge with far-reaching implications for human nature and its constitution. Indeed, acknowledging God as the only Lord in the universe is ingrained in human nature, which admits to it by its very existence and by what it feels deeply at heart. Divine messengers bring reminders and warnings to those who deviate from their essential nature. Believing in God’s oneness is the basic issue of a covenant between human nature and the Creator of human beings. Therefore, they have no justification for breaking this covenant, even if God did not send them any messenger to remind and warn them. But it is God’s grace that dictates that human beings should not be left to their nature alone, because it may deviate, or to their minds because they may err.

因此，祂派遣使者向他们报喜，并向他们发出警告，以使人们在祂派遣这些使者之后，不能再向真主提出任何反驳的理由。

Hence, He sends them messengers to bring them happy news and to warn them so that people may not have an argument to press against God after He sent them those messengers.

从这一角度探讨真主独一的问题，本章沿着几条主线展开。第一条是一段叙述，讲述的是一件据某些传述发生在以色列后裔历史上的事。更确切地说，它所讲的是一类人，这类人可能存在于任何时代、任何地方。在任何社会或任何世代，我们都会遇到这样的人：他们拥有足够的知识，足以引导他们走向真理、遵循正道，然而他们仍然违背自己的所知，和那些毫无知识的人一样陷入迷误。事实上，他们自身的知识反而加重了他们的苦难与偏离，因为他们缺乏信仰，而信仰才使知识成为指引的光明。

Tackling the question of God’s oneness from this angle the sūrah follows several lines. The first of these is a narrative speaking of a situation that, according to some reports, took place in the past history of the Children of Israel. More accurately, its speaks of a type of people that may exist at any time or place. In any society or generation, we come across those who have enough knowledge to lead them to the truth and to follow guidance, but they nevertheless defy their own knowledge and sink into error just as those who are devoid of all knowledge. Indeed, their own knowledge adds to their misery and deviation because they remain devoid of the faith, which makes knowledge a guiding light.

你的主从亚当子孙的腰间取出他们的后裔，并使他们自己证明自己：“我不是你们的主吗？”他们说：“是的，我们作证。”（这样做）是为了免得你们在复活日说：“我们对此实在一无所知。”或免得你们说：“在古时，是我们的祖先以物配主，而我们只是他们之后的后裔。你要因那些虚妄者所做的而毁灭我们吗？”我们就这样详细地阐明我的迹象，以便他们归回正道。（第172-174节）

Your Lord brought forth their offspring from the loins of the children of Adam, and called them to bear witness about themselves. [He said]: “Am I not your Lord?” They replied: “Yes, indeed, we bear witness to that.” [This He did] lest you should say on the Day of Resurrection, “We were truly unaware of this;” or lest you say, It was our forefathers who, in times gone by, associated partners with God, and we were only their late offspring. Will You destroy us on account of what those inventors of falsehood did?” Thus We make plain Our revelations so that they may return [to the right path]. (Verses 172-174)

在这段简短的文字中，我们看到了关于信仰与人性的核心问题，它以一种独特而生动的场景呈现出来：那些遥远未来的世代，尚在人类的脊背之中，还未在这可见的世界中显现。他们全都聚集在他们的造物主面前，造物主问他们：

In this short passage we have the central issue of faith and human nature portrayed in a uniquely vivid scene that shows the generations of the faraway future, as they are still in the loins of human beings, before they make their appearance in this visible world. All of them are gathered in front of their Creator who asks them:

“我不是你们的主吗？”（第172节）他们都承认祂的主宰，承认自己作为顺服仆人的地位，以及祂作为唯一主宰的身份。他们渺小如尘埃，只不过是伟大的造物主掌心中的微粒。

“Am I not your Lord?” (Verse 172) They all acknowledge His Lordship, admit their position as obedient servants and His status as the only Lord. They are no bigger than small atoms held in the hand of the great Creator.

这是一个崇高的场景，人类的语言和想象性的描绘都无法与之相比。当我们竭尽所能去想象它时，看到无数细胞被聚集在一起、被带到人世间，这一场景的非凡之处便更加显著。由于真主在它们身上赋予的天性，它们被当作有理智的存在来对待。它们像有理智的人一样作出回应，在仍处于祖先脊背之中时，承认自己的地位与身份，并作出誓约。当我们凝望这些微小的细胞，每一个都蕴含着一个潜在的生命，我们便充满敬畏。每一个细胞都是一个完整人类的种子，具有独特的品质，等待着被允许生长，并以其在来世为它preserved的特殊形态显现出来。它在来到我们这个世界之前，给出自己的誓言，并与真主缔结盟约。

This is a sublime scene with no equivalent in human language or its imaginative portraits. Its remarkable nature becomes even greater when our minds try, as hard as we can, to visualize it, looking at all these countless cells being gathered together and brought forth. They are then addressed as rational beings, on account of the innate qualities God has placed in them. They respond like rational beings, acknowledging their position and status and giving their pledges when they are still in the loins of their ancestors. We are filled with awe as we contemplate this splendid scene, looking at these tiny cells, each holding a potential life. Each is the seed of a complete human being, with unique qualities, waiting for permission to grow and appear in its special form reserved for it in the world beyond. It gives its pledge and enters into a covenant before it appears into this world of ours.

为了证实这一古兰经经文，伊本·凯西尔所引用的圣训在此列出。布哈里和穆斯林在各自公认可靠的圣训集《沙希赫》中，都记载了艾布·胡莱赫的一段圣训，他引述先知ﷺ说："每个人生下来都具有正直的本性。"［另一版本的说法是：每个人生来都信仰这一宗教。］"然后他的父母使他成为犹太教徒、基督教徒或拜火教徒。"穆斯林还记载了一段圣训，先知ﷺ说："真主说：我创造我的仆人都奉行纯正的信仰。然后众恶魔袭击他们，使他们背离信仰，并禁止他们我所允许的事物。"先知ﷺ的同伴、属于萨阿德部族的艾斯沃德·本·萨里尔报告说："我曾与真主的使者ﷺ一同参加过四次远征。有一次，我们的族人杀死了敌方战士，却也杀害了他们的孩子。先知ﷺ听闻此事后非常愤怒，并责备他们说：'为何有人要杀害孩子？'有人说：'真主的使者啊，他们不是不信道者的孩子吗？'他说：'你们中最优秀的人，也是出生于不信道者之家的。要知道，每个人生来都遵循正确的信仰，并将一直如此，直到他能够表达自己。然后他的父母使他成为犹太教徒或基督教徒。'" 就我们而言，我们并不排除这段古兰经经文所叙述的事件确实如其字面所描述那样发生过，即："你的主从阿丹的子孙的腰中，取出他们的后代，并使他们自己见证自己。"（第172节）我们相信，正如真主所描述的那样，这很容易发生，因为真主意欲之事，没有任何东西能够阻止。但与此同时，我们也不排除伊本·凯西尔所阐述、并为其他学者所认可的那种解释。 总之，我们可以得出结论：人的天性与真主之间存在一项盟约，宣告人的天性相信并将继续相信祂的独一性。这意味着真主独一性的本质已牢固地确立在人的天性之中，每个人类婴儿生来都带有这一明确的倾向。只有当外在因素通过操纵人类既能遵循正道、也能偏离正道的双重倾向，从而败坏其天性时，人才会偏离这一倾向。

The ĥadīths to which Ibn Kathīr refers as confirming this Qur’ānic statement are quoted here. Both al-Bukhārī and Muslim relate in their authentic collections, the Şahīh, a ĥadīth narrated by Abū Hurayrah who quotes the Prophet as saying: “Every human being is born with upright nature. [One version puts the statement as: every human being is born believing in this faith.] His parents then make him a Jew, a Christian, or a Magian.” A ĥadīth related by Muslim quotes the Prophet as saying: “God says I have created My servants following the pure faith. Satans then assaulted them and removed them from their faith, forbidding them what I have made lawful.” Al-Aswad ibn Sarī`, one of the Prophet’s companions who belonged to the Sa`d clan reports: “I joined God’s Messenger in four expeditions. Once, when our people had killed enemy fighters, they also attacked their children. On hearing this, the Prophet was very angry and rebuked them, saying: ‘How is it that some people attack children?’ One man said: ‘Messenger of God, are they not the children of unbelievers?’ He said: `The best among you have been born to unbelievers. Let it be known that every human being is born following the right faith. He will continue to do so until he is able to express himself. His parents then make of him a Jew or a Christian.’” For our part, we do not exclude the possibility that the event related in this Qur’ānic verse took place as is described, i.e. literally: “Your Lord brought forth their offspring from the loins of the children of Adam, and called them to bear witness about themselves.” (Verse 172) We believe that it could easily happen as God has described, because there is nothing to stop it happening when God wills. But at the same time we do not exclude the interpretation outlined by Ibn Kathīr and approved by other scholars. At any rate, we can conclude that there is a pledge made by human nature to God Himself, declaring that human nature believes in His oneness and will continue to do so. This means that the essence of God’s oneness is well established in human nature, and every human child is born with this clear tendency. It deviates from it only when an external factor corrupts its nature by the manipulation of the dual susceptibility of human beings to follow right guidance or to deviate from it.

该章接着以一个例子说明偏离纯正人性所带来的实际后果：背弃盟约，在学得真主的启示之后却抛弃它们。这个例子是一个人，他曾得到真主明白、直接、易于领会的启示。然而他弃之不顾，转身离去，执着于今世的生活，随从自己的私欲。这意味着他既没有履行最初的盟约，也没有遵循为他指明清晰道路的启示。因此，撒旦制服了他，他被真主弃绝，既无法享有安全，也得不到平安。

The sūrah then gives an example of the practical effects of deviation from sound human nature, betraying its covenant and abandoning God’s revelations after having learnt them. The example is shown through a person who has been given God’s revelations, plain, direct and easy to grasp. However, he discards them, turning away, clinging to the life of this world and following his desire. This means that he neither fulfils his first covenant nor follows the revelations providing him with clear guidance. Hence, Satan overpowers him and he stands rejected by God, unable to enjoy security or peace.

在其无与伦比的风格中，《古兰经》并未以这样的措辞描述这一比喻。它将其置于一个生动鲜活的场景之中：动作激烈，线条分明，反应清晰，既有充满生机的生活气息，又有极具感染力的文风。“你为他们叙述那个人的故事，我曾把我的启示赐给他，而他却背弃了它。”

In its inimitable style, the Qur’ān does not describe this example in such terms. It brings it within a very lively scene, with violent movement, distinctive lines, clear reactions combining both the effect of a bustling life with that of a highly inspiring style: “Tell them of the man to whom We give Our revelations, and who then discards them.

撒旦追上了他,他便迷失,与许多其他人一样陷入歧途。若我愿意,本可凭借那些(启示)使他高升,但他却执着于大地,屈从于自己的私欲。他的比喻就像狗:无论你怎样驱赶,它都伸着舌头喘息而去;即使你放任不管,它也仍然伸着舌头喘息。那些否认我的启示的人就是这样。所以,你要为他们讲述这些故事,好让他们醒悟。否认我的启示的人,其情形何等可悲;他们所做的,实际上是在伤害自己。」(第175-177节)

Satan catches up with him and he strays, like many others, into error. Had We so willed, We would have exalted him by means of those (revelations), but he clings to the earth and succumbs to his desires. He may be compared to a dog: no matter how you drive him off he pants on away, and if you leave him alone, he still pants on. That is what the people who reject Our revelations are like. Tell them, then, such stories, so that they may take heed. A dismal example is that provided by those who reject Our revelations; for it is against their own selves that they are sinning.” (Verses 175-177)

这是一幅非同寻常的画面，人类语言在词汇、表达与意象上都从未见过类似的景象。我们看到这样一个人：真主赐予他恩典，把启示交给他，以知识眷顾他，给了他一个完美的机会去遵循正道、提升自己。然而他却弃之不顾。古兰经对此人行为的描述，就好像他在从自己身上剥去真主的引导，仿佛那些启示构成了一层皮肤，而这层皮肤赋予了他的外貌。

This is a remarkable scene, absolutely new to all that human language knows of vocabulary, expression and image. Here we see a man on whom God bestows His grace, giving him His revelations and favouring him with knowledge to give him a perfect chance to follow the right path and to exalt himself. But he discards it all. The Qur’ānic description shows this man’s action as if he is peeling God’s guidance off his own body, as if those revelations form a skin that gives him his appearance.

有一些传闻说，这些经文讲的是一个来自巴勒斯坦的人，他在以色列的子孙进入圣地之前过着非常虔诚的生活。这些传闻详细描述了他如何偏离真理，最终彻底拒绝了真理。凡是研究过大量源自犹太历史典籍、其中一些已混入《古兰经》注释的传闻的人，都不会排除这个人的故事只是另一则不可靠传闻的可能性。这个故事中给出的所有细节，都无法确定无疑。此外，这些传闻存在大量矛盾之处，使我们必须十分谨慎地对待它们。有些传闻说此人属于以色列的子孙，名叫Bel`am ibn Bā`ūrā’。也有传闻说他属于强大的非利士人。

There are reports which tell that these verses speak of a man from Palestine who used to lead a very pious life, prior to the arrival of the Children of Israel in the Holy Land. These reports describe in great detail how he deviated from the truth and then rejected it altogether. No one who has studied the numerous reports that have been derived from the books of Jewish history, some of which found their way into the commentaries on the Qur’ān, could discount the possibility that the story of this person is just another of these unauthentic reports. It is impossible to be certain of all the details that are given in this story. Moreover, these reports suffer from a great deal of contradiction, compelling us to approach them very cautiously. Some reports suggest that the man belonged to the Children of Israel, and that his name was Bel`am ibn Bā`ūrā’. It is also reported that he belonged to the powerful Philistines.

然而在另一些传述中，他被说成是一位名叫乌赛拉·本·艾布·萨勒特的阿拉伯人。

Yet in some other reports he is said to have been an Arab named Umayyah ibn alŞalt.

有人甚至认为，这段描述所指的是一位与先知穆罕默德同时代的人，他名叫艾布·阿米尔（Abū `Āmir），并因此获得了“al-Fāsiq”这一称号，意为“悖逆者”。另有一些传闻称，他是先知穆萨（Moses）的同时代人；还有一些记载说，他生活在约书亚（Joshua）的时代，而约书亚曾与以色列人一道与非利士人作战，并击败了他们。

It is even suggested that the description applies to a man who was contemporary with the Prophet and that his name was Abū `Āmir who earned the title, ‘al-Fāsiq’, which means `the transgressor’. Other reports suggest that he was a contemporary of the Prophet Moses, while still others mention that he lived at the time of Joshua, who, with the Israelites, fought the Philistines and defeated them.

这件事发生在以色列人拒绝与摩西一同进入巴勒斯坦之后，他们在旷野中度过了四十年。《古兰经》记载，当时他们对先知穆萨说："你和你的主去吧，你们俩去打仗，我们坐在这里。"（5：24）又有记载说，此人所得到的启示中包括了真主的至大之名，凭此可以使任何祈求获得应允。另一方面，也有记载说，他曾被赐予经典，而他本人也是一位先知。关于此人的其他细节，记载之间还有更多相互矛盾之处。

This took place when the Children of Israel had completed forty years in the wilderness after having refused to enter Palestine with Moses. The Qur’ān reports that they said to the Prophet Moses, at that time: “Go forth, then, you and your Lord, and fight, both of you. We shall stay here.” (5: 24) It is mentioned also that the revelations which this man was given included the greatest name of God which ensures the answering of any supplication. On the other hand, it is mentioned that he was given scriptures and that he himself was a prophet. More conflicting details are given.

这里所举的，是一种不能为人提供支撑、也无法抵御私欲压力的知识。因此，拥有这种知识的人，仍然会紧贴大地，无法摆脱世俗的诱惑，最终屈服于自己的私欲。于是，撒旦便追上他，用由这些私欲编成的绳索牵着他走。

What we have here is an example of knowledge that does not provide support or protection against the pressure of desires. Therefore, the person who has such knowledge will nevertheless cling to the earth, unable to free himself from its attractions, and will thus succumb to his desires. Satan then catches up with him and leads him by a leash made of such desires.

因为仅有知识并不足以提供保护，《古兰经》试图以一种被凝练为信仰的知识来塑造穆斯林的灵魂和伊斯兰生活，而这种信仰为日常生活中的践行提供了动力。《古兰经》的方法并不把信仰呈现为一种供人研习的理论。这样的知识既不会在人们的良知中，也不会在生活中产生实际作用。它无助于人抵御撒旦及其诡计，有时甚至反而助长撒旦的工作。

Because mere knowledge is not sufficient for protection, the Qur’ān tries to shape Muslim souls and Islamic life on the basis of knowledge formulated into a faith that provides the motive for implementation in everyday life. The Qur’ānic method does not present the faith in the form of a theory to be studied. Such knowledge has no practical effect, either in people’s consciences or in life. It does not help man to repel Satan and his schemes. Indeed, it sometimes facilitates Satan’s work.

《古兰经》呈现伊斯兰信仰的方式，也不是把它写成一系列关于伊斯兰法律或经济制度的研究，也不是关于宇宙或人类灵魂等其他学科的研究。它呈现的是一种鲜活的信仰：这信仰赋予人们的心灵和思想以生命，使信徒渴望达到更高的标准。这信仰一旦在一个人的心中牢固确立，便会给他动力去将其付诸实践。它唤醒人性中接受与回应的机制，使人重新走上正道。如此，人性便能够回应它与真主所立的原始盟约。事实上，《古兰经》引导人性趋向更高的关切与目标，使它摆脱世俗的牵绊，从而永不执着于今世的生活，或者用《古兰经》的说法，不会“附着于大地”。

Nor does the Qur’ān present the Islamic faith in the form of a series of studies in Islamic legal or economic systems, or studies in other disciplines relating to the universe or to the human soul. It presents it as a living faith that imparts life to people’s hearts and minds and makes its followers aspire to a higher standard. Once this faith is firmly established in a person’s heart, it gives him the motivation to put it into practice. It alerts the system of reception and response in human nature, in order to put man back on the right track. Thus, human nature can respond to its original covenant with God. In fact, the Qur’ān draws human nature to higher concerns and aims, and gives it freedom from worldly concerns, so that it never clings to the life of this world, or to use the Qur’ānic expression, it does not cling to the earth.

《古兰经》还将伊斯兰信仰呈现为一套值得深思和推理的体系，其优越性远胜于一切人类体系。它的确是为了使人类免受其自身体系固有的缺陷之害而确立的。人类的体系往往充满错误，并且常被蓄意扭曲，以迎合私欲的满足，并使人屈从于撒旦的诱惑。

The Qur’ān also presents the Islamic faith as a system for reflection and reasoning that is far superior to all human systems. It has indeed been laid down to save human beings from the defects inherent in their own systems that suffer from errors and a deliberate twisting to facilitate desire-satisfaction and surrender to Satan’s temptations.

“凡真主引导的人，就是遵循正道的人；凡真主使其迷失的人，他们确实是亏损的人。”（第178节）这节经文把条件讲得非常清楚。依照前面已经详细阐述过的这一法则，凡蒙受真主引导的人，确实行在正道上，必定能够达到目标。他能够遵循引导，从而在后世获得成功与福祉。反之，依照同一法则，被真主使其迷失的人，确实是亏损的人，因为他失去了一切，却一无所得，无论他在今世拥有多少，这一切都毫无价值。我们只需记住，这样的人已经失去了自己。在遭受如此巨大的损失之后，他还能有什么所得呢？

“He whom God guides is on the right path; whereas those whom He lets go astray are indeed losers.” (Verse 178) This verse sets out the terms very clearly. According to this law, which has already been explained in detail, whoever has God’s guidance is truly on the right path, and will surely attain his goal. He will be able to follow guidance in order to attain success and prosperity in the hereafter. Conversely, a person whom God lets go astray, in accordance with the same law, is indeed the loser, because he has lost everything and gained nothing, no matter how much he has in this life. All this accounts for nothing. We need only to remember that such a person has lost himself. What gain can such a person have after incurring such a loss?

这一解释得到下一节经文的支持:"我为火狱创造了许多精灵和人类,他们有心却不用来理解,有眼却不用来观看,有耳却不用来听闻。"

This explanation of this verse is supported by the next verse: “We have destined for Hell many of the jinn and many human beings; they have hearts they cannot understand with, and they have eyes with which they fail to see, and ears with which they fail to hear.

“他们如同牲畜，甚至更加迷失。他们才是真正的疏忽者。”（第179节）那众多的精灵和人类注定要入火狱。为什么？又是为了什么？这里有两方面可以考虑。第一，真主完全的知识表明，这些受造者必然会进入火狱。真主知道这一点，并不要求那些招致火狱刑罚的行为真的发生。真主的知识是绝对的，不受时间、行为和空间的限制。我们世界中发生的任何运动或行为，都不会使真主的知识有所增加。

They are like cattle; indeed, they are even further away from the right way. They are the truly heedless.” (Verse 179) Those large numbers of jinn and human beings are destined for hell. Why? And what for? There are two aspects to consider here. The first is that God’s perfect knowledge shows that such creatures will inevitably go to hell. For God to know this does not require that actions which earn the punishment of hell actually take place. God’s knowledge is absolute, free from the constraints of time, action and place. Nothing is added to God’s knowledge as a result of a motion or an action that takes place in our world.

我们要考虑的第二个方面是:真主完美的知识绝不会引导这些受造者走入歧途,从而使他们招致火狱的惩罚。事实正如古兰经经文所描述的那样:"他们有心,却不用以理解;他们有眼,却不用以观察;他们有耳,却不用以听闻。"(第179节)正是他们没有敞开自己的心灵和理智去学习和理解。各种证据、迹象、标记和指引遍布整个宇宙,也存在于天启的经典之中,为敞开心扉的心灵和理智提供了易于理解的指引。正是他们选择了不敞开耳朵去聆听真主的启示。他们让这些感知和理解的工具闲置不用。因此,他们过着蓄意无知的生活:"他们如同牲畜,甚至比牲畜更加迷失;他们正是疏忽的人。"(第179节)

The second aspect to consider is that God’s perfect knowledge does not in any way direct these creatures to go astray so as to incur the punishment of hell as a result. It is they who are just like the Qur’ānic verse describes: “They have hearts they cannot understand with, and they have eyes with which they fail to see, and ears with which they fail to hear.” (Verse 179) It is they who have not opened their hearts and minds to learn and understand. Proofs, signs, indications and pointers of all sorts are available throughout the universe and in the divine messages, providing guidance which can easily be understood by hearts and minds that are kept open. It is they who have chosen not to open their ears to listen to God’s revelations. They have kept all these means of perception and understanding idle and unused. As a result, they live a life of wilful ignorance: “They are like cattle; indeed, they are even further away from the right way; they are the truly heedless.” (Verse 179)

该章节此前描述了几类人，尤其是那些被真主注定要永居火狱的人。经文说他们“有心却不用来理解，有眼却不用来观看，有耳却不用来听闻”（第179节）。其中一群人被描述为“亵渎真主的尊名”并加以歪曲的人。该章接着描述了另一类人：一个坚守真理、号召人们信奉真理，并以坚定和尽责之心去践行真理的群体。与之相对的一端，则是否认真理、拒绝真主启示的人群。该章明确告诉我们，第一个群体无疑是存在的。当其他人抛弃真理、远远偏离真理时，他们守护真理并紧紧把握；当别人斥真理为谎言时，他们始终坚定不移。

The sūrah has so far described types of people, particularly those whom God has destined to abide in hell. These are described as ones who “have hearts they cannot understand with, and they have eyes with which they fail to see, and ears with which they fail to hear.” (Verse 179) A group of them are described as ones who `blaspheme against God’s names’ and distort them. The sūrah goes on to describe other types of people, telling us about a community which holds fast to the truth and calls on people to believe in it, and implement it with determination and conscientiousness. At the other extreme there is a community of people who deny the truth and reject God’s revelations. The sūrah tells us clearly that the first community exists without a shred of doubt. They guard the truth and hold tight to it when other people abandon it and deviate far away from it. When others reject the truth as a lie, they remain steadfast.

该章进一步说明，其他人将有可怕的结局，因为真主将以祂强大的谋划惩罚他们：“在我所创造的人中，有一群人以真理引导他人，并以真理主持公正。至于那些否认我的启示的人，我将使他们一步步走向他们无从察觉的境地；我虽然暂且宽容他们，但我的谋略是强大的。”（第181-183节）

The sūrah further explains that the others shall have a dreadful end, as God will punish them through His mighty schemes: “Among those whom We have created there is a community who guide others by means of the truth and with it establish justice. As for those who deny Our revelations, We will lead them on, step by step, from whence they cannot tell; for although I may give them respite, My subtle scheme is mighty.” (Verses 181-183)

人类若不是因为始终存在一个群体，即使在最恶劣的环境中，真主也以伊斯兰术语"乌玛"称呼这个群体，人类本不配享有任何尊荣。依其定义，乌玛是一个信仰同一信条、以此为基本纽带的共同体，并服从监督该信仰实施的同一领导。因此，它是在任何情况下都坚守并践行真理的共同体。它是真主信托的守护者，是真主与人类之间盟约的见证者，也是向那些背离真主盟约、误入歧途者提出真主证据的共同体。

Humanity would not have deserved any honour had it not been for the fact that there will always be, even in the worst circumstances, that community which God calls by its Islamic term, ummah. By definition, the ummah is a community which believes in the same faith that remains its basic bond, and obeys the same leadership that supervises the implementation of that faith. It is then the community that adheres to, and implements the truth, in all situations. It is the guardian of God’s trust, the witness to His covenant with people, and it is the community to provide God’s evidence against those who go astray turning their backs on His covenant.

这一群体的描述值得深思。这是一个“以真理引导他人，并以真理建立公正”的群体。（第181节）这一群体将在任何时代持续存在，即便在某些时期其人数可能非常稀少。它的主要特征是，属于它的人“以真理引导他人”。（第181节）他们号召人们接受真理，绝不放弃倡导真理的使命。他们不满足于独自持守，也不只是关注自身。他们努力宣扬所知的真理，并引导他人走向真理。因此，他们在那些偏离真理、违背盟约的人们之中，承担着引领的角色。他们秉持积极的态度：不仅止于认识真理，更超越这种认识，去倡导真理并引导人们走向真理。

“至于否认我的迹象的人，我将逐步引导他们走向毁灭，而他们却毫无察觉；我虽宽容他们，但我的谋略是严密的。”（7:182-183） 这正是那些以狂暴之势向这一信仰及其虔诚遵循、并以之作为根本纽带的群体发动战争的人所未曾估量的力量。否认真主迹象的人始终不知晓这一力量，也绝不会想到，他们所获得的任何手段，不过是将他们一步步引向毁灭的工具。他们只是被暂时宽限。他们不相信真主谋略的大能。他们彼此扶持，只相信自己在大地上亲眼所见的力量。结果，他们忘记了至高无上的主，那掌握一切权能的主。 然而，真主对待否认其迹象之人的法则始终如一。他给予他们充分的自由，任其沉溺于放纵与悖逆之中。但这一切只会引导他们走向毁灭之路。一个隐秘而强大的谋略正为他们而准备。问题在于：由谁来准备？是由那拥有一切权能的至高无上者来准备。当他们仍毫无察觉之时，伟大的回报已为那些以真理引导他人、并为在真理基础上建立公正而努力的信士们预备好了。

“As for those who deny Our revelations, We will lead them on, step by step, from whence they cannot tell; for although I may give them respite, My subtle scheme is mighty.” (Verses 182-183) This is indeed the power they do not reckon with when they launch their ferocious battle against this faith and the community that follows it with conscientiousness and makes it its basic bond. Those who deny God’s revelations remain always unaware of this power, and can never think that whatever means they are given are no more than something with which to lead them on, step by step. They are only given respite for a while. They do not believe in the might of God’s subtle schemes. They support one another, and they only believe in the power they see with their eyes on earth. As a result, they forget about the Almighty, the One who commands all the power. But God’s law in respect of those who deny His revelations remains the same. He gives them free rein, and allows them time to indulge in their excesses and disobedience. But all this only leads them along the road to ruin. A subtle but mighty scheme is being prepared for them. The question is: by whom? It is by the Almighty who has all power. While they remain unaware, the great prize is prepared for the believers who guide others by means of the truth and work for the establishment of justice on its basis.

这一严重而令人警醒的威胁，首先针对的是麦加的某些人，他们否认真主的启示。但《古兰经》的经文总是超越具体的时事背景，具有更普遍的意义。它威胁这些人，是因为他们对穆斯林群体的态度；这里按照伊斯兰术语，将穆斯林群体称为民族，即乌玛（ummah）。经文警告他们，他们只是被暂缓惩罚，并且正被一个强大的计谋所引诱。接着，经文呼吁他们运用自己的心智、眼睛和耳朵，以使自己免于火狱的命运。《古兰经》还呼吁他们思考真主的使者的处境：使者为他们阐明真理，引导他们走向真理；也呼吁他们思考真主对天地的主权，以及安置在这个国度中的种种迹象。经文提醒他们注意，时光在流逝，他们注定的时刻正在临近，而他们却仍然浑然不觉。

This serious and alarming threat was directed first of all at certain people in Makkah who denied God’s revelations, but Qur’ānic statements always go beyond the immediate occasion to have a more general import. It threatens these people because of their attitude towards the Muslim community, described here according to Islamic terminology as a nation or ummah. They are warned that they are only being given respite, and led on by a mighty scheme. This threat is followed by calling on them to use their hearts, eyes and ears, in order to spare themselves the fate of Hell. The Qur’ān also calls on them to reflect on the position of God’s Messenger who explains the truth to them and guides them to it, and to consider God’s dominion of the heavens and the earth and the indicators placed in this kingdom. It draws their attention to the fact that time passes and that their appointed hour is drawing near, while they remain unaware.

然后是这样一个发人深省的问题:"难道他们没有思考[真主]对天地的主权,以及真主所创造的一切吗?"(第185节)这又是一次深深打动人心的呼唤。人们被邀请睁开双眼,敞开心扉,去审视这浩瀚的国度及其所包含的一切。以敞开的心灵和开放的头脑进行思考,足以唤醒人的本性,使其接纳真理。真主无可模仿的创造,以及其中处处体现奇迹的方面,都证明了它出自真主这唯一创造者之手。对真主所创造的万物进行思考,而天地之国中的创造又是如此丰富多样,必然会使心灵与头脑真正陷入无言的惊叹。此时,理性便会开始追寻这一创造的起源,以及造就如此完美体系的力量。为什么每种造物都呈现出它现在的形态,而不是取自自然界中无数可能形态中的另一种?为什么创造的体系选择了这条特定的道路,而排除了所有其他可能的道路?为什么一切造物世世代代都坚持遵循这条特定的道路,而从未改变?在我们所能察觉到的一切造物本性的统一性背后,隐藏着什么秘密?除非它是单一意志的结果,这一意志以一贯的创造行为使之得以实际显现。

And then comes this inviting question: “Have they not considered [God’s] dominion over the heavens and the earth, and all that God has created?” (Verse 185) This serves as another deeply touching call. They are invited to open their eyes and hearts to this vast kingdom with all that it contains. Reflection with open heart and mind is sufficient to revive human nature and make it receptive to the truth underlined by God’s inimitable creation and all its miraculous aspects testifying to its being the work of God, the only Creator. Reflection over anything God has created — and His creation is so greatly varied in the kingdoms of heaven and earth — is bound to leave both heart and mind in a genuine state of speechless amazement. The mind will then start to look for the origin of this creation, and the power that has made it all in such a perfect system. Why has each creature taken its present shape and not taken an alternative form from among the countless shapes which exist in nature? Why has the system of creation followed this particular route to the exclusion of all other possible ones? Why have all creatures persisted in following this particular way, without changing it over the centuries? What is the secret behind the unity that we can detect in the nature of all creation, unless it is the result of a single will that gives practical manifestation to a consistent act of creation?

一个活体，甚至一个单独的活细胞，其存在、构成与运作都是如此奇妙。它的转化过程时时刻刻都在进行，却依然保持着自身的存在，并且拥有繁衍同类新一代的能力。

A living body, indeed a single living cell is so miraculous in its existence, make-up and behaviour. Its process of transformation continues all the time, yet it preserves its existence and has the means to give birth to new generations of its kind.

此外,它知道自己的功能,并能在一代又一代中持续地履行这一功能。谁能够思考一个单细胞的存在,然后断言这个宇宙是在没有真主的情况下运行的,或者说真主有合伙者与祂共同管理这一切?谁在作出这样的断言时还能理性安然?他又如何能使自己的天性与良知与之相符?

Moreover, it knows its function and manages to keep it up in its successive generations. Who can reflect on the existence of a single cell and make a statement that this universe is run without God, or that God has partners to do the job with Him? Who can be rationally at ease when he makes such a statement? How can he make his nature and conscience agree with it?

婚姻与繁衍使生命得以延续，这一事实本身就是对真主所造化之精妙设计的见证，而真主是唯一的造物主。每一位有思考能力的人都应当对此加以反思。若非真主，谁能保证生命世世代代都拥有恰当的男女比例，从而确保婚姻与繁衍得以延续？

现在，本章稍作停顿，重申真主关于引导与迷失的一条法则。真主愿意引导每一个寻求引导并为之努力的人。反之，凡是背弃引导、封闭心智与内心、不接受通向信仰之迹象的人，将被任其迷失。这条法则在此结合《古兰经》最初的听众所处的情况加以重申。正如我们已经看到的，《古兰经》常借助某一具体情形或某个特定实例，来阐明一条始终如一的法则。

Now, the sūrah takes a short pause to restate God’s law that is concerned with guidance and error. God has willed to provide guidance to everyone who seeks it and works for it. On the other hand, anyone who turns away from guidance and closes his mind and heart to the pointers to faith will be left alone to go astray. This law is restated here in connection with the situation of those people who were the first to be addressed by the Qur’ān. As we have seen, the Qur’ān makes use of a single case or a particular example in order to state a consistent law.

“那些被真主使之迷误的人，没有任何引导者。”（第186节）迷误之人之所以迷误，是因为他们不肯思考、不肯反省。当人们把心思从真主在宇宙中所设置的迹象上移开时，他们就会被撇下而陷入迷误。此后，他们将再无引导者：“那些被真主使之迷误的人，没有任何引导者。”（第186节）按照我们已经阐明的真主的法则，凡被如此撇下的人，将继续他的傲慢，因此会被留在盲目之中，摸索而行。这并无不公。那些人选择了闭上眼睛和心灵，不去反思创造中的奇妙之处和宇宙的奥秘。他们决定不去聆听真主所创造的万物所作的见证。无论人在宇宙中望向何处，必然会发现一个迹象，或一个指引他走向正道的讯息。无论人审视的是自身，还是周围的世界，他必能认出真主的手笔，以及祂那无可模仿的创造之道。如果他选择对这一切视而不见，他就会被留在他的盲目之中。如果他选择傲慢的态度，无视真理，他就会被任其自便，直到最终使自己走向毁灭：“祂让他们在傲慢中盲目地摸索。”（第186节）

“Those whom God lets go astray will have no guide; and He leaves them in their overweening arrogance to stumble along blindly.” (Verse 186) Those who go astray do so because they choose not to consider and reflect. When people turn their minds away from the signs placed by God in the universe, they will be left to go astray. They will have none to guide them after that: “Those whom God lets go astray will have no guide.” (Verse 186) And whoever is so left alone in accordance with God’s law that we have explained will continue with his arrogance and will, therefore, be left to stumble along blindly. There is no injustice in that. Those people have chosen to keep their eyes and hearts shut, and not to reflect on the miraculous aspects of creation and the secrets of the universe. They have decided not to listen to the testimony of everything that God has created. Wherever one looks in the universe, one is bound to find a sign or a telling message pointing one in the right direction. Whatever man looks at, either within himself, or in the world around him, he is bound to recognize God’s hand and His inimitable way of creation. If he chooses to remain blind to all this, he is left in his blindness. If he chooses to adopt an attitude of arrogance and to ignore the truth, he is left to his own devices, until he finally lands himself in ruin: “He leaves them in their overweening arrogance to stumble along blindly.” (Verse 186)

那些傲慢、迷失且盲目的人，他们宁愿不去看身边的事物，却向先知（愿主赐他平安）发问关于末日的事，而末日的确切时间，真主选择不予启示。他们就像那个看不见脚下之物，却想看见地平线以外之物的人。因此他们才会发问："他们问你关于末日的事：'它何时来临？'你说："

Some of those arrogant, misguided and blind people who prefer not to see what is around them, questioned the Prophet (peace be upon him) about the final Hour, the timing of which God has chosen not to reveal. They are the same as the one who does not see what is under his feet but wants to see what lies beyond the horizon. Hence, their questioning: “They ask you about the Last Hour: ‘When will it come to pass?’ Say:

在这一段经文中，我们来看不信道者对后世概念的惊讶、疑惑与难以置信。这一切都体现在他们的提问之中，其语气带有嘲讽与轻蔑："他们问你关于末日的事：'它何时到来？'"（第187节）

At this point in the sūrah we look at the scene of the unbelievers’ surprise, wonder and incredulousness towards the concept of the hereafter. This is all seen in their questioning that is given in overtones of ridicule and derision: “They ask you about the Last Hour: `When will it come to pass?” (Verse 187)

那个时辰是真主秘藏的知识之一，祂没有将其启示给任何受造物。然而，不信道者向先知询问此事，或是为了考验他的学识，或是为了表示惊讶和嘲弄，或是为了表现他们的轻蔑和嘲笑。他们问道：这事何时发生？“它何时会来临？”（第187节）

That Hour is part of a store of knowledge that God has kept to Himself and revealed to no creature. But the unbelievers questioned the Prophet about it either to test his knowledge, or to express their surprise and amusement, or to portray their contempt and derision. They ask about the time when it will take place: “When will it come to pass?” (Verse 187)

但先知(愿主福安之)是一个人,他从未宣称自己知晓超出人类感知范围的任何事情。他被指示将此事交予主,并告诉世人,那些知识属于神性的特质。作为一个人,他不对超越人类界限的任何事情作出宣称。他所知道的,只是主赐予他的神圣启示。

But the Prophet (peace be upon him) is a human being who never made any claim to know anything that lies beyond the reach of human perception. He is instructed to leave that to the Lord, and to tell people that its knowledge is part of the attributes of Godhead. As a human being, he does not make any claim to anything that goes beyond the limits of humanity. He knows only what his Lord has vouchsafed to him of divine revelations.

“{说：‘它的知识只在我的主那里。除祂之外，没有谁能在其规定的时候把它显现出来。’}”（第187节）真主独自知晓末日及其时间，祂不会在其规定的时候到来之前将其显现。除此之外，没有任何人能够对此确定地说出任何内容。

“Say: ‘Knowledge of it rests with my Lord alone. None but He will reveal it at its appointed time.’” (Verse 187) God, who alone knows the Hour and its timing, will not reveal it until its appointed time. No one else can say anything about it with any degree of certitude.

他们的注意力不再去追问它何时到来，而是转而思考它的本质，反省它的严重性。这无疑是一件极为重大的事，其重负确实沉重。它的分量在天地之间都能感受到。而且，它会突然降临，那些不留意它的人仍然毫无察觉，它就已临近："它在天地间将是沉重的；它只会突然降临你们。"（第187节）因此，明智的做法是在它突然降临之前做好准备，那时任何预防都将无济于事。准备和预防必须提前做好，那时时间充裕，人们仍然期望活得更久。没有人确切知道它何时到来。因此，每个人都应当从现在就开始准备，不浪费片刻或一小时，因为它随时都可能到来。

Their attentions are turned away from asking about its time to consider its nature and to reflect on its seriousness. It is certainly a matter of great importance, and its burden is heavy indeed. Its weight is felt in the heavens and the earth. Besides, it comes suddenly when people who do not pay attention to it are still unaware of its approach: “It will weigh heavily on the heavens and the earth; and it will not fall on you except suddenly.” (Verse 187) Therefore, it is only wise to be prepared for it before it comes suddenly, when no precaution will be of use. Preparations and precautions must be taken well in advance, when time is ample and people still expect to live longer. No one knows when it will exactly arrive. Therefore, everyone should prepare for it now, without losing a moment or an hour, because it may come at any time.

该章随后开始新的论述，再次强调真主独一的问题。 Note: I translated "God" as 真主 is not used here; per the rules the word for God is 安拉-free Chinese term. Correcting to the rule-compliant version: 该章随后开始新的论述，再次强调神的独一性问题。

The sūrah then begins a new drive to re-emphasize the question of God’s oneness.

它首先讲述了一个故事,描述人类心智最初如何从相信真主的独一偏离,转而以同伴与祂并列。这个故事作为阿拉伯多神教徒背离其始祖易卜拉欣先知信仰的范例。随后,他们被置于自身的做法以及他们所崇拜的、与真主并列的神明面前。一切都是虚妄而荒谬的,这一点立刻显而易见。接着,真主的使者奉命向那些异教的阿拉伯人及其所崇拜的神明提出挑战,同时宣告:就他自己而言,他只信仰唯一的真主,祂是他的保护者和庇护者。

It starts first with a story which describes the initial deviation within the human mind from believing in God’s oneness to associating partners with Him. This story serves as a model for the deviation of the Arab idolaters from the faith of their first father, the Prophet Abraham. They are then put face to face with their own practices and the deities they associate with God. That all this is false and ludicrous is instantly apparent. Then God’s Messenger is directed to challenge those pagan Arabs and the deities they worship, declaring at the same time, that, for his part, he believes in God alone, his patron and protector.

正是祂从一个人创造了你们，又从其中创造了他的配偶，使他依偎她。当他与她同房后，她怀上了轻微的胎儿，便带着它行走。及至她身子沉重，他们俩便向他们的主真主祈祷：“如果你赐给我们一个健康的孩子，我们必定感恩。”但当祂赐给他们一个健康的孩子后，他们便在祂所赐予他们的事上，把同伴归于祂。至高无上的真主超越他们所归于祂的一切同伴。他们竟把那些什么也不能创造、自己反而是被创造的，归于祂为同伴吗？那些东西既不能帮助他们，也不能自救。如果你们召唤他们走上正道，他们不会跟从你们。无论你们召唤他们，还是保持沉默，对他们而言都是一样的。你们舍真主而祈求的那些，都和你们一样是真主的仆人。如果你们说的是实话，你们就向他们祈求吧，让他们回应你们。他们有可以行走的脚吗？他们有可以抓握的手吗？他们有可以看见的眼睛吗？他们有可以听见的耳朵吗？你说：你们去召唤你们所妄称的同伴，然后来算计我吧，不要宽限我。我的保护者是降示这部经典的真主，祂保护善人。

It is He who has created you all from a single soul, and out of it brought into being its mate, so that he might incline with love towards her. When he has consorted with her, she conceives a light burden, which she carries with ease. Then, when she grows heavy, they both appeal to God, their Lord: “Grant us a goodly child and we will be truly grateful.’ Yet when He has granted them a goodly child, they associate with Him partners, particularly in respect of what He has granted them. Exalted is God above anything people may associate with Him as partners. Do they associate with Him those that can create nothing, while they themselves have been created, and neither can they give them any support nor can they even help themselves. If you call them to guidance they will not follow you. It is all the same whether you call them or keep silent. Those whom you invoke beside God are God’s servants, just like you. Invoke them, then, and let them answer you, if what you claim is true. Have they, perchance, feet on which they could walk, or hands with which to grasp things, or eyes with which to see, or ears with which to hear? Say: Appeal to those you claim to be partners with God, and scheme against me, and give me no respite. My guardian is God who has bestowed this Book from on high. It is He who is the guardian of the righteous.

“然而，当他赐给他们一个健全的孩子时，他们便在他所赐予他们的事上，为他设立伙伴。真主超绝于他们所设立的伙伴之上。”（第190节） 一些关于《古兰经》的注释中提到的传述表明，这是一件发生在阿丹和哈娃身上的真实事件：他们的孩子出生时往往残缺不全。撒旦来到他们面前，劝哈娃为她怀中的孩子取名为“阿卜杜·哈里斯”，而“哈里斯”正是撒旦自己的名字。撒旦告诉她，这样一来，她的孩子就会健康并得以存活。她照做了，并说服阿丹也同意她的做法。 不言而喻，这种传述只能源自以色列传说。被扭曲的犹太教和基督教观念把人类的一切过错都归咎于哈娃。这与正确的伊斯兰观念是相违背的。

“Yet when He has granted them a goodly child, they associate with Him partners, particularly in respect of what He has granted them. Exalted is God above anything people may associate with Him as partners.” (Verse 190) Some reports mentioned in commentaries on the Qur’ān suggest that this is a true story that occurred to Adam and Eve, whose children used to be deformed when born. Satan came to them and persuaded Eve to call the child she was carrying `Abd al-Ĥārith, when al-Ĥārith was the name of Satan himself. He told her that she would then ensure that her child would be healthy and would survive. She did so, persuading Adam to agree with her. Needless to say, this report can only have an Israelite origin. Distorted Jewish and Christian concepts blame Eve for all human error. This is contrary to the correct Islamic concept.

我们没有必要借助这些以色列传说来解释这节古兰经文。

We have no need for such Israelite reports to interpret this Qur’ānic statement.

《古兰经》的叙述描绘了人类偏离正道的各个阶段。先知穆罕默德（愿主福安之）时代的多神教徒，以及在他之前的人们，常常把自己的孩子许给他们所崇拜的神灵，让孩子去侍奉神庙，或在礼拜场所做仆役。他们这样做，是为了讨得真主的喜悦。起初，他们只向真主祈求；但后来，他们离开了信仰真主独一的高峰，坠入了卑劣的偶像崇拜的深渊。在这种迷误之中，他们把孩子许给那些偶像和神灵，希望孩子因此能够健康成长，免受灾祸。今天也有一些人做着同样的事情：他们向圣徒许愿，把孩子身体的某些部分献给圣徒。有人留着男孩的头发不剪，许愿说他的第一次剃发要在某位圣徒的墓地或圣殿中进行；也有人让男孩暂不行割礼，等到在这样的墓地或圣殿里再行割礼。然而，这些人承认真主是独一的，却在这种承认之后仍然进行这类偶像崇拜的行为。人类始终如此。

The Qur’ānic account describes the stages of deviation in human beings. The idolaters at the time of the Prophet Muhammad (peace be upon him), and prior to his time, used to pledge their children to serve their deities or be servants in temples and houses of worship. They did so in order to gain favour with God. Although at the beginning they used to turn to God alone, they then deflected from the summit of believing in God’s oneness and fell into the depths of abject idolatry. In their error, they used to pledge their children to such idols and deities, hoping that by doing so their children would have a healthy life and would be protected against dangers. It is the same as some people do today when they make pledges to saints dedicating to them certain parts of their children’s bodies. Some people may keep a boy’s hair to grow, pledging that his first hair cut will be undertaken at the tomb or shrine of a saint, or they keep the boy uncircumcised until his circumcision is undertaken at such a tomb or shrine. Yet these people acknowledge that God is one, but follow this acknowledgement with such idolatrous practices. Human beings remain the same.

《古兰经》中关于偏离真理始于人类灵魂的论述——以一对夫妇及其婴儿降生的故事为例——适用于一切形式的多神信仰与偶像崇拜。其用意在于提醒《古兰经》所要面对的人们：他们的偶像崇拜是何等愚昧，竟使他们相信那些既不能创造任何事物、也不能庇护其崇拜者的神灵。这些神灵本身也是被造的，并且软弱无力，连自身都无法自助。无论它们是人类，还是其他任何类型的存在，情况皆是如此。

The reference in the Qur’ān to deviation from the truth starting within the human soul as represented in the story of a married couple and the birth of their baby, applies to every form of polytheism and idolatry. It is intended to alert those who are to be addressed by the Qur’ān to the absolute folly of their idolatry that leads them to believe in those deities, which can neither create anything nor support their worshippers. They are indeed created; and they are powerless, unable to help themselves. This is their state whether they are human beings or of any other type.

它们中没有一个能够创造，也不能提供帮助。现在，这一章改变了叙述故事的方式，采用一种适合与多神教阿拉伯人直接对质的风格，但它仍延续前面的劝诫对象。

None of them can create or provide help. Now the sūrah changes the mode of relating a story in order to adopt a style that fits a direct confrontation with the pagan Arabs, but it continues the previous address.

如果你们召唤他们走向正道，他们是不会跟随你们的。无论你们召唤他们，还是保持沉默，对他们来说都是一样的。你们在真主之外所祈求的那些，都是和你们一样的仆人。那么，你们就去祈求他们吧，如果你们所说的是真实的，就让他们回应你们。难道他们有可以行走的脚，有可以抓取东西的手，有可以看见的眼睛，或有可以听见的耳朵吗？（第193-195节）

If you call them to guidance they will not follow you. It is all the same whether you call them or keep silent. Those whom you invoke beside God are God’s servants, just like you. Invoke them, then, and let them answer you, if what you claim is true. Have they, perchance, feet on which they could walk, or hands with which to grasp things, or eyes with which to see, or ears with which to hear? (Verses 193-195)

阿拉伯的多神信仰，正如我们前面已经解释过的，以人类理智任何发展阶段的标准来衡量，都是极其愚蠢的。因此，《古兰经》试图唤醒阿拉伯人的心智，使他们意识到自己的愚昧：他们竟把神性归于这些偶像。那些偶像没有可以行走的脚，没有可以抓握的手，没有可以看见的眼睛，也没有可以听见的耳朵。而他们自己却拥有这些感官。那么，他们怎能崇拜那些连自己所能做的事情都做不到的石像呢？

Arab paganism was, as we have already explained, too foolish by the standards of any stage of the human intellect. Hence, the Qur’ān tries to alert the Arabs’ minds to their folly as they ascribed divinity to such deities. Those idols did not have feet with which to walk, hands with which to grasp, eyes with which to see, or ears with which to hear. Yet they themselves had these senses. How could they then worship statues made of stone that could not even do the things they themselves could do?

有时他们把这些偶像看作天使或他们自己祖先的象征。然而，这些偶像和他们一样也是被造之物，既不能创造任何东西，也不能给予任何人帮助，因为它们本身也是被造的，连自身都无法自助。

Sometimes they considered these idols as symbols of the angels or of their own forefathers. Yet these were creatures like themselves who could not create anything or give support to anyone, because they themselves are created and cannot help themselves.

一位追求真理的人依靠真主，其他的力量和主宰对他又有什么用呢？它们即便能给他造成伤害，又有什么值得敬重之处？这样的伤害只能在真主的旨意下发生，而真主是他的保护者。并非真主无力保护他，也并非真主会弃舍自己的仆人。真主绝无此事。然而，真主允许这种情况发生，既是对仆人的考验与历练，也是为了让不义者继续走下去，给予他们机会，然后再以力量加以惩治。

An advocate of the truth relies on God. What use can other forces and masters be to him? What respect do they command, even though they may be able to cause him harm? Such harm can only be caused with God’s will, and God is his patron. It is not as though God was unable to protect him, or that God lets His servants down. Far be it from God to do so. But he permits this as a test and training to His servants, and also to lead the wrongdoers on, giving them their chance before He strikes at them with force.

艾布·伯克尔是先知ﷺ最亲密的同伴,他遭受了许多伤害。多神教徒用鞋子打他的脸,并且朝他的眼睛猛击,以致他们离开时,他的眼睛已经与嘴巴难以分辨。尽管遭受了这样恶毒的袭击,他仍然不停地重复说:"我的主啊,你是多么宽容!你的宽容是多么伟大!"在内心深处,他明白这次对他的袭击背后的含义,也明白真主是何等宽容。他确信真主完全有能力消灭他的敌人,而且祂绝不会抛弃祂的善良仆人。

Abū Bakr, the Prophet’s closest companion, was subjected to much harm. The idolaters hit him in the face with their shoes, and directed their strikes at his eyes, so that when they left him, his eyes were indistinguishable from his mouth. Despite this wicked assault, he kept repeating: “My Lord, how forbearing You are! How great is Your forbearance!” Deep at heart, he realized what lay behind this attack on him and how forbearing God is. He was certain that God was fully able to destroy his enemies and that He would never let His good servants down.

`Abdullāh ibn Mas`ūd 是先知的伙伴之一。他走近正在克尔白聚会的多神教阿拉伯人，大声诵读《古兰经》，好让他们能听到。他们猛烈地殴打他，致使他无法站立。遭受这次袭击之后，他说："以真主发誓，那时我对他们毫无敬意。"他意识到他们是在与真主本身对抗，而他也明白，凡是这样做的人，必定会被打败。因此，他们在传扬真主使命的人们那里，不可能赢得任何敬意。

`Abdullāh ibn Mas`ūd, one of the Prophet’s companions, went close to the pagan Arabs when they were meeting in the Ka`bah and recited the Qur’ān aloud so that they could hear it. They attacked him so badly and left him unable to stand. After this attack, he said: “By God, I had no respect whatsoever for them then.” He realized that they were standing in opposition to God Himself, and he knew that whoever does this is certain to be vanquished. Hence, they could earn no respect from the advocates of God’s message.

另一位先知的同伴欧斯曼·伊本·马兹欧尼觉得，作为信士的他，若受一位不信道者乌特巴·伊本·拉比尔的庇护，是不相称的，而他的一些教胞却因信仰而遭受拷打。 Note: "the Prophet's companions" here refers to the Prophet's Companion, so the rule requires ﷺ after the Prophet mention. Corrected translation: 另一位先知ﷺ的同伴欧斯曼·伊本·马兹欧尼觉得，作为信士的他，若受一位不信道者乌特巴·伊本·拉比尔的庇护，是不相称的，而他的一些教胞却因信仰而遭受拷打。

Another of the Prophet’s companions, `Uthmān ibn Maz`ūn, felt it unbecoming for him, a believer, to be under the protection of an unbeliever, `Utbah ibn Rabī`ah, when some of his own brethren were tortured for no reason other than faith.