本节经文是对前面所述诸民族历史的评注。这些民族是先知努哈、胡德、萨利赫、鲁特和舒艾卜所被派遣的对象。这里阐明了真主在惩罚否认祂的使者的人时所确立的法则，借此保证祂的旨意得以实现。在影响人类历史的一个非常重要的方面，它是同样的法则与原理。真主降下磨难与苦难，惩罚那些拒绝祂使者的人，使他们的心变得柔软，转而归向真主，承认祂的独一，并认识到唯一可行的道路就是顺服祂无上的权威。如果他们仍不回应，那么真主便以富足与好运来考验他们：为他们开启各种恩典，任由他们在一段时间内享受富足。然而，这一切都只是一种考验。

This passage of the sūrah comments on the accounts that have just finished of the histories of the communities to whom the Prophets Noah, Hūd, Şāliĥ, Lot and Shu`ayb were sent. We have here an explanation of the rule God has laid down which ensures that His will is done when He punishes those who deny His messages. It is the same rule and principle which shapes human history in one very important aspect. God inflicts tribulations and hardship on those who reject His messengers so that their hearts may soften and they turn to God, acknowledging His oneness and recognizing that the only course of action open to them is to submit to His overpowering authority. If they do not respond, then He tries them with affluence and good fortune. He opens up for them all types of blessings and leaves them for a while to enjoy their prosperity. All this, however, is a means of trial.

人们的富足往往使他们过上放纵、懈怠和漫不经心的生活，因为他们倾向于认为境况会自行改变，困苦之后必然会迎来丰足的生活，而这一切并无特定的目的或安排。

People’s prosperity causes them to lead a life of recklessness, negligence and heedlessness, because they tend to think that fortunes change by themselves, and a life of plenty is simply bound to follow a period of hardship, without any particular purpose or design.

当他们感到自己所经历的与祖先所经历的相同，而对这整个安排并无任何特定目的时，真主的惩罚必定会在他们毫无防备之际降临。他们不理解真主以苦难和安乐考验他们的目的。他们无法领会人们的处境为何时常变化。他们没有防范招致真主的震怒，宁愿像牲畜一样生活，直到遭受真主的惩罚。若他们信仰真主并遵循正道，他们的处境就会改变，祝福也会向他们敞开。真主会将恩典赐予他们，使他们从四面八方领受祂的恩赐，给予他们安心与幸福的未来。

When they feel that what they have experienced is the same as was experienced by their forefathers, without any particular purpose in all this design, God’s punishment is certain to take them unawares. They do not understand God’s purpose when He tries them with affliction and prosperity. They cannot comprehend why people’s situations change every now and then. They have not guarded against incurring God’s anger, preferring to live like animals until they are smitten by God’s punishment. Had they believed in God and followed the right course, their situation would have changed and blessings would have opened up to them. God would have bestowed His grace on them and they would have been made to receive His blessings from everywhere, giving them reassurance and a happy future.

随后，真主告诫后代不要放纵自己、肆意妄为。祂号召他们保持警觉，汲取前人的教训，留意前代民族是如何走向覆灭的。他们自身同样受制于真主的自然法则，这些法则将持续运行，并在各个时代、各代人的人类历史中发挥作用。

God then warns the new generations against a life of recklessness. He calls on them to be alert and to appreciate the lessons of past generations and how they met their doom. They themselves are also subject to God’s laws of nature, which will remain in operation, exercising their influence on human history across all periods and generations.

这篇简短的注释以对先知穆罕默德(愿主赐福并使他平安)的致辞作结,告诉他叙述这些历史,是为了让他了解真主的律法是如何得到落实的。注释告诉他这些民族的真实处境:"我发现他们大多数人都不守约;实际上,我发现他们大多数人都是悖逆者。"(第102节)他是最后的使者,他的追随者是完整承继天启讯息的民族。他们是得以从往昔教训中获益的人。

This short commentary concludes with an address to the Prophet Muhammad (peace be upon him), telling him that these histories are being related so that he learns how God’s law has been given effect. It tells him of the true position of those communities: “We found that most of them were untrue to their commitments; indeed We found most of them to be transgressors.” (Verse 102) He is the last Messenger, and his followers are the nation which inherits the divine message in its totality. They are the ones to benefit by past lessons.

{从未有一位先知被我派往某座城市而不以苦难和艰辛考验其居民，以使他们谦卑地祈求。然后我们以福祉取代灾祸，直到他们繁荣昌盛，并说：“灾难与福祉也曾降临到我们的祖先身上。”于是我们突然惩罚他们，而他们毫无察觉。然而，倘若那些城市的居民信道并敬畏真主，我们必定会为他们开启来自天空和大地的吉庆。但他们否认，于是我们因他们所作所为而惩罚他们。（第94-96节）}

Never have We sent a prophet to any city without trying its people with tribulations and hardship that they may supplicate with humility. We then replaced the affliction with good fortune till they throve and said, `Hardship and good fortune befell our forefathers as well.’” We then smote them, all of a sudden, while they were totally unaware. Yet had the people of those cities believed and been God-fearing, We would indeed have opened up for them blessings out of heaven and earth. But they disbelieved, so We smote them on account of what they had been doing. (Verses 94-96)

我们在此并未讲述任何特定的事件,但却突出了真主所设立的自然律中一个重要的方面。我们得知命运是如何被决定的。由此我们了解到,存在一种法则,它使事物进入特定的模式,支配事件,并塑造人类在地球上的历史。我们还了解到,神圣的启示本身虽然极为重要,却可以被视为实施神圣体制的手段之一,而这一神圣体制的范围远比启示本身更为广大。

We are not told here of any particular incident, but an important aspect of the natural law God has set in operation is highlighted. We are told how fate is determined. We thus learn that there is a law which sets matters into a particular pattern, dictating events, and shaping human history on earth. We learn that the divine message itself, important as it is, can be regarded as one of the means of implementing the divine constitution, which is far greater in scope than the message.

事情不会自己凭空发生。人并非孤立存在，正如后世无神论者所断言的那样。宇宙中发生的一切都是精心安排的一部分，有其明确的目的，服务于最终的目标。自然法则由绝对自由的意志所设定，这一意志塑造了宇宙的本质。正是依照这一由真主的自由意志所运行的法则，本章所叙述的那些民族走向了他们的结局。

Matters do not simply happen by themselves. Man does not stand alone, as alleged by later day atheists. Whatever takes place in the universe is part of an elaborate scheme, and has a definite purpose, serving an ultimate aim. The law of nature is devised by an absolutely free will which has shaped the constitution. It was in accordance with that law, operated by God’s free will, that those communities, whose history was related in this sūrah, met their fate.

根据伊斯兰的观念，人的意志与行为是决定其历史走向及如何解读历史的极为重要的因素。

According to the Islamic concept, man’s will and action are factors of great importance in determining the direction of his history and how it is to be interpreted.

但是，人的意志与行为必须置于真主的自由意志和绝对权能的语境之中来看待。在这一语境中，人的意志与行为与整个宇宙发生直接的互动。这意味着有许多因素和情况对人类历史有着强烈的影响，使其具有更大的广度和深度。当我们理解了这一点，那么任何试图纯粹从经济、生物或地理角度解释人类历史的努力，都未免过于狭隘和浅薄。

But man’s will and action must be seen within the context of God’s free will and absolute power. Within this context, man’s will and action come into direct interaction with the entire universe. This means that there are many factors and situations which have a strong bearing on human history giving it greater scope and depth. When we understand this, then, any attempt to explain human history in purely economic, biological or geographical terms is far too narrow and petty.

“如果那些城市的居民信道并敬畏主，我必定会为他们开启来自天上和地下的各种恩惠。然而他们否认，所以我因他们所作所为而惩罚了他们。”（第96节）这是主所设立的自然法则的另一面。如果那些城市的居民信仰真主的启示，而不是否认它；如果他们敬畏主，而不是疏忽怠慢，那么主就会为他们开启来自天上和地下的恩惠。这些恩惠会丰盛地降临到他们身上，没有任何限制。主的恩典会从他们的上方和下方来到他们这里。《古兰经》的这句话表达得非常笼统，使人感到一种极大的丰饶，这种丰饶并不局限于人们所熟知的衣食供给。

“Yet had the people of those cities believed and been God fearing, We would indeed have opened up for them blessings out of heaven and earth. But they disbelieved, so We smote them on account of what they had been doing.” (Verse 96) This is the other part of the natural law God has set in operation. Had the people of those cities believed instead of denying God’s messages, and had they been God-fearing instead of being careless, God would have opened up for them blessings from heaven and earth. They would have been given such blessings in abundance, without restriction. God’s blessings would have come to them from above and beneath. The Qur’ānic expression is so general that it imparts a sense of great abundance that is not limited to what is familiar to human beings of provisions and sustenance.

这一陈述以及它之前的那段话，向我们展示了与信仰相关的某些事实，也涉及人类在今世的生活。它们还触及一个对人类历史有巨大影响的因素，尽管人们常常忽视它，甚至被人为的理论和哲学所否认。这一事实告诉我们，对真主的信仰与敬畏，并非与生活的现实和人类历史的进程相隔绝。信仰真主并敬畏祂，使人们有资格获得来自天上和地上的恩赐。这是真主所许下的应许，而真主对祂的应许永远是真实不虚的。

This statement and the one preceding it put in front of our eyes certain facts that relate to faith on the one hand and to human life in this world on the other. They also touch on a factor that has a great influence on human history, even though it is often overlooked and indeed denied by man-made theories and philosophies. That fact tells us that the question of having faith in God and fearing Him is not isolated from the reality of life and the course of human history. To believe in God and to fear Him qualify people to receive blessings from heaven and earth. This is a promise given by God, and God is always true to His promises.

我们信仰真主的人,无需先询问其原因或缘由,便承认这一应许是真实的。我们毫不犹豫地期待它必将实现。

We who believe in God accept this promise as true without having to ask first about its reasons or causes. We have no hesitation in expecting that it will come true.

我们信仰真主,因此也信仰超出人类感知范围的事物;所以,我们相信真主的应许必将实现。当我们思考真主的应许时——正如信仰命令我们去做的那样——我们很快便会认识到其中的缘由。信仰真主的人,拥有敏锐的天性、健全的自然接受力、准确的理解力、健康的人体体质,以及与宇宙之间活跃的互动。所有这些要素都倾向于确保现实生活中的成功。

We believe in God, and consequently in what lies beyond human perception; therefore, we believe in the fulfilment of God’s promises. But when we reflect on God’s promise, as indeed we are ordered to do by our faith, we soon realize its causes. A person who believes in God has an alert nature, sound natural reception, accurate understanding, a healthy human constitution and a keen interaction with the universe. All these elements tend to ensure success in real life.

该章已经确立了一个事实：神的律法正在运行，永不失效，这一点已为前代民族的历史所证实。既然人们对那些拒绝信仰、忽视考验之目的的人所遭受的毁灭感到心有戚戚，该章便转而针对那些至今仍忽视这些生命之实的人。它试图唤醒他们的期待之心，提醒他们：神的大能可能在任何时候降临，无论昼夜，无论他们是在睡梦中、工作时，还是在嬉戏玩乐之际：“这些城市的居民难道就安心，我的大能不会在夜深人静、他们熟睡之时降临他们吗？或者这些城市的居民难道就安心，我的大能不会在光天化日、他们嬉戏玩耍之时降临他们吗？他们难道对神的谋划感到安全吗？除了那些自甘失败的人，没有人会对神的谋划感到安全。那些继承前代民族而居于大地上的人，难道还不明白吗？如果我愿意，我完全可以因他们的罪行惩罚他们，并封住他们的心，使他们失去听觉。”（第97至100节）

The sūrah has thus established the fact that God’s law is set in operation and will never fail, as confirmed by the history of former communities. Now that feelings are high about the doom that befell those who rejected the faith and overlooked the purpose of their test, the sūrah addresses those who have so far overlooked these facts of life. It tries to awaken in them a sense of expectation, alerting them to the fact that God’s might may strike them at any time of day or night, when they are asleep, at work or having fun: “Do the people of these cities feel secure that Our might would not strike them at dead of night when they are asleep? Or do the people of these cities feel secure that Our might would not strike them in broad daylight when they are playing around? Do they feel themselves secure from God’s designs? None feels secure from God’s designs except those who are losers. Is it not plain to those who have inherited the earth in succession of former generations that, if We so willed, We can punish them for their sins and seal their hearts, leaving them bereft of hearing.” (Verses 97-100)

鉴于已知真主的法则会使人们和群体遭受逆境与顺境的考验，并且已见过昔日拒绝神圣讯息者所遭受的毁灭，当今这一代人是否如此安然自信，以至于认为真主的大能不会在他们毫无察觉时降临？他们是否如此确信自己能免于真主的大能在夜深人静、他们熟睡之时降临？他们应当记住：熟睡之人毫无力量，无法防备，甚至无法驱赶一只弱小的昆虫。当再警觉、再强壮的人也无法抵挡或阻止时，他又怎能阻止真主的重击呢？

Having been told of God’s law that exposes people and communities to tests of adversity and affluence, and having seen the doom that befell those who rejected the divine message in former times, do the people of the present generation feel so secure that they assume that God’s might will not strike when they are totally unaware? Do they feel so immune against God’s might striking at dead of night when they are fast asleep? They should remember that a sleeping person is powerless, unable to take precautions or even repel a weak, small insect. How could he prevent a mighty strike from God, when no human being, however alert and strong can resist or prevent it?

或者他们是否认为，真主的威力不会在他们沉迷于嬉戏之时，于光天化日之下降临？愉快的活动，或者说游戏与娱乐，通常会占据人的心神，使其注意力完全分散。一个沉迷于玩乐、寻欢作乐的人，几乎无法抵挡敌人的袭击。当一个人处于最警觉、最有准备的状态时，尚且无法避开来自真主的打击，那么他又怎能抵挡得住呢？

Or do they feel secure that God’s might will not strike in broad daylight when they are engaged in their play? Enjoyable activities, or play and fun, normally preoccupy man and totally distract his attention. A person who is absorbed in his play, having fun, can hardly resist an enemy’s strike. How can he resist a strike from God when no human being, at his most alert and highest state of preparedness can avert it?

在以富有启发性的笔触阐明了自然界的运行法则之后，此章转向真主的使者（愿主福安之），告知他这些民族经受考验的最终结果，并指出在这些民族身上所显现的信仰与不信的本质，以及人类的本性："我已把那些民族的部分历史讲述给你。他们中的使者带着明确的证据来到他们那里，但他们却不肯相信他们先前所否认的事物。真主就这样封闭了不信者的心。"

Having outlined, with highly inspiring touches, the operative rules of nature, the sūrah addresses God’s Messenger (peace be upon him) informing him of the net outcome of putting those communities to trial, pointing out certain facts about the nature of faith and disbelief, as well as the nature of human beings, as seen in those communities: “We have related to you parts of the history of those communities. Messengers from among themselves came to them with clear evidence of the truth; but they would not believe in what they had formerly rejected. Thus does God seal the hearts of the unbelievers.

“我们发现他们大多数人都不守信约；实际上，我们发现他们大多数人都是悖逆者。”（第101-102节）

We found that most of them were untrue to their commitments; indeed We found most of them to be transgressors.” (Verses 101-102)

这段历史明确地被说成是由真主启示的。先知ﷺ不可能从启示之外的任何来源学到它。

This history is clearly stated to have been revealed by God. The Prophet could not have learnt it from any source other than revelation.

“有使者从他们自己之中来到他们那里，带着明确的证据。”（第101节）然而，这些证据对他们并无益处，因为他们在接受这些证据之后，依旧拒绝这信息，与此前被给予证据之前的拒绝如出一辙。他们就是不肯相信自己早已拒绝的东西。无论真理的证据多么清楚，也不会引导这样的人接受信仰。那些人所缺少的，并非真理的明显证明，而是敞开的心灵与思想，以及接受引导的强烈渴望。他们缺乏一种能够接纳并作出回应的积极本性。当他们拒绝向引导的种种因素敞开心扉时，上主便封印了他们的心，使他们再也无法作出恰当的回应：“上主就这样封印了不信者的心。”（第101节）

“Messengers from among themselves came to them with clear evidence of the truth.” (Verse 101) But no evidence was of benefit to them, because they continued to reject the message after having received that evidence in the same way as they rejected it before such evidence was given them. They simply would not believe in what they had already rejected. No matter how clear the evidence of the truth is, it will not lead such people to adopt the faith. What those people lacked was not plain proof of the truth, but rather open hearts and minds, and a keen desire to receive guidance. They lacked an active nature that receives and responds. When they refused to open their minds to elements of guidance, God sealed their hearts and they could no longer give any proper response: “Thus does God seal the hearts of the unbelievers.” (Verse 101)

这些民族的历史揭示了一个普遍的事实：“我们发现他们大多数都不守约；实际上，我们发现他们大多数都是悖逆者。”（第102节）这节经文所提到的“约”，可能指的是真主从人性中所取的盟约，本章后面也提到了这一点：“当时你的主从亚当子孙的腰中取出他们的后代，并使他们自证己身：‘我不是你们的主吗？’他们回答：‘是的，我们确已作证。’”（第172节）它也可能指的是他们的祖先在跟随真主的使者时所许下的信仰之约，而后代却偏离了，正如每个民族中都曾发生过的那样。

The history of those communities reveals a predominant fact: “We found that most of them were untrue to their commitments; indeed We found most of them to be transgressors.” (Verse 102) The commitment mentioned in this verse may refer to the pledge God has received from human nature and to which reference is made later in the sūrah: “Your Lord brought forth their offspring from the loins of the children of Adam, and called them to bear witness about themselves: Am I not your Lord?’— to which they answer: ‘Yes, indeed, we do bear witness that You are.’” (Verse 172) It may also refer to the commitment to faith given by their forefathers who followed God’s messengers, but subsequent generations deviated, as happens indeed in every community.