与前面的《牲畜》（al-An`ām）章一样，本章（Sūrah）也是在麦加降示的。

Like the preceding sūrah, al-An`ām, or Cattle, this sūrah2 was revealed in Makkah.

因此，其主要内容是信仰，这一主题贯穿于麦加时期的启示之中。

Hence, its main subject matter is faith, which runs throughout Makkan revelations.

这两章经文所作用的两个领域大不相同。

But the two domains in which these two sūrahs work are widely different.

每一章《古兰经》都有其独特的品格和鲜明的特点。它采用特殊的方法，运用特定的文体，并在阐述其主旨时占据一个专属的领域，使其含义清晰易懂。所有的《古兰经》章节都有共同的主题，并分享一个共同的目标。然而，每一章都有其特殊的品质和独特的方法。在这一点上，它们就像人类一样：人类都具有相同的特征以及生理和身体构造，除此之外，又呈现出无穷无尽的多样性。我们可能会在某些细节上发现它们之间的相似之处，但会发现每一章都形成了其独有的模式，若非共同的人类品质和特征，这种模式本可以使其绝对独特。

Every sūrah of the Qur’ān has its unique character and distinctive features. It adopts a special approach, uses a particular style and allows itself a specialized area in explaining its theme, making it clearly understood. All Qur’ānic sūrahs have a common theme and share in a common objective. Each, however, has its special characteristics and unique approach. They are similar, in this respect, to human beings who all share the same characteristics and biological and physiological constitution. Apart from that, they exhibit an endless range of variety. We may see similarities between them in certain details, but we find each of them making a special pattern of his or her own which would have made him or her absolutely unique, had it not been for common human qualities and characteristics.

我在这一视角下对古兰经的各章进行了思考与研习，这些章经我长期"与之共处"并反复诵读之后，我得以辨识出每一章的独特品质。因此，我发现古兰经诸章呈现出极大的多样性，这种多样性源于不同的结构模式；其中有一种亲切感，可归因于一种贴近个人的研读方式；还有一种不断更新的愉悦。这些章都如同朋友，传递出友善、爱与愉悦的气息。每一章都带给你一组不同的启示，以其独特性烙印于你心中。与一章同行，从开头读到结尾，便会看到许多不同的世界，思索大量的事实与公理，深入人类灵魂的深处，也凝视宇宙的宏大景象。然而，每一次这样的旅程都是一段特别的历程，必定会给你带来独一无二的收获。

I have reflected on, and dealt with, the Qur’ānic sūrahs in this light, after having ‘lived’ with them and recited them over a very long period of time. I have thus been able to identify the distinctive characteristics of each. As a result, I find in the Qur’ānic sūrahs a great variety resulting from different patterns, a friendliness which can be attributed to the close personal approach, and an enjoyment that is ever renewed. All of these sūrahs are friends imparting an air of friendliness, love and enjoyment. Each gives you a different set of inspirations to impress on you its uniqueness. To take a journey with a sūrah from beginning to end involves looking at a great many worlds, contemplating a large number of facts and truisms, and delving into the depths of the human soul as well as contemplating the great scenes of the universe. However, each is a special journey that is bound to give you something unique.

正如前面已经提到的，这一章和前一章的主题都是信仰。然而，前一章《牲畜》（al-An`ām）阐明了信仰的性质和本质。它以一个认识真理并宣扬真理的人的态度，直面当时阿拉伯半岛盛行的蒙昧状态（jāhiliyyah），也直面任何社群中各种形式的蒙昧。在这种直面中，该章运用了我们周围宇宙中一切能够启发人心的迹象。这些内容前面已经作过详细讨论。3

As has already been said, the subject matter of both this sūrah and the preceding one is faith. However, the preceding Sūrah, Cattle or al-An`ām, outlines the nature and essence of faith. It confronts the jāhiliyyah, or the state of ignorance which prevailed in Arabia at the time, as well as every type of jāhiliyyah, in any community, with the attitude of a person who knows the truth and advocates it. In this confrontation, the sūrah makes use of all inspiring indicators available all around us in the universe. These have already been discussed in detail.3

另一方面，本章以截然不同的方式处理同一信仰问题。它以人类历史的宏大全景来阐述这一问题。它从人类的旅程开始，这旅程始于天堂，并将回归天堂。沿着这广阔的历程，我们看到信仰的行列，从先知阿丹（愿主赐他平安）开始，直到众先知与使者中的最后一位，穆罕默德（愿主赐他平安）。这一行列高举信仰的旗帜，并在人类历史的每一时期宣告：通往人类幸福的唯一道路，是人们接受建立在真主独一之上的信仰。本章阐述了这一号召在不同历史时期所受到的回应；这一行列的领袖如何向人类传达信息，以及他们所得到的反应；当权者如何展开反对的运动，而信徒的行列又如何将他们置之一旁、继续前行。本章还描绘了信仰的反对者在今世所遭遇的命运，以及信士与不信者在后世截然不同的归宿。

On the other hand, the present sūrah adopts a totally different approach as it discusses the same question of faith. It provides for it with the panoramic setting of human history. It starts with mankind’s journey as it begins in heaven and where it aims to return. Along this great expanse, we see the procession of faith starting with the Prophet Adam (peace be upon him) to the last of all prophets and messengers, Muhammad (peace be upon him). The procession holds the banner of faith and advocates, throughout human history, that the only way to human happiness is for people to adopt the faith based on God’s oneness. The sūrah outlines what reception this call received in different periods of history; how the leaders of this procession put the message across to mankind, and the responses they received; how the people in power went about conducting their campaigns of opposition and how the procession of believers brushed them aside and went along its way. This sūrah also portrays the fate that befell opponents of faith in this life and the different destinies in the hereafter of both believers and unbelievers.

这是一段非常漫长的旅程,而这一章经文引领我们一程一程地前行,每到一处地标便停下来,以表明这条道路有着清晰的界限,起点与终点都是众所周知的。全人类都在这段旅途中前行,目标是回到他们最初出发的地方,即天堂之中,回归那至高的社会。

It is a very long journey, but the sūrah takes us along, stage by stage, making a stop at every landmark to indicate that the road is clearly demarcated with wellknown starting and finishing lines. All mankind travels along, aiming to return to the point where it started, in heaven, with the Supreme society.

人类的开端始于两个人，亚当和夏娃，他们是地球上最初的人类。撒旦也与他们一同开始，因为他已获得真主的允许，去引诱他们及其后代走入歧途。与此同时，亚当和夏娃与真主立有一项盟约，这项盟约也适用于他们的后代。他们被赋予一定的选择权，使他们既可以坚定决心履行与真主的盟约，也可以倾向于撒旦。撒旦是他们的敌人，曾将他们的父母逐出天堂。人类或者聆听真主派遣的那群高尚的使者所传达的启示，或者聆听撒旦的诱惑，而撒旦正调动他的全部力量，企图颠覆他们的地位。

该篇章并非以故事的形式叙述信仰的历史，也不是讲述人类从最初的起源到最终归向的历程。相反，它将这一切呈现为一场与“jāhiliyyah”（蒙昧无知的状态）之间的斗争，而这种蒙昧无知既影响个人，也影响整个群体。

The sūrah does not present the history of faith or the journey of mankind from its first origins to its ultimate return in story fashion. Rather, it presents it as a battle with jāhiliyyah, the state of ignorance that affects individuals and communities.

因此，它的主题是通过一幕幕场景和种种态度呈现出来的，向我们展示了一个与《古兰经》对立的、活生生的社群。因此，《古兰经》借这个长篇故事与该社群正面交锋，指出从中可以汲取的教训，提醒和警告世人，并与他们展开一场真正的较量。因此，在每个重要阶段之后所作的评论，首先是针对最初那些参与斗争的人，同时也针对此后每一代持有同样信仰态度的人。

Hence, its theme is presented in scenes and attitudes, showing us a living community standing in opposition to the Qur’ān. The Qur’ān, therefore, confronts that community with this long story, pointing out the lessons to be drawn from it, reminding and warning people, and engaging them in a real battle. Hence, the comments given after every important stage are addressed in the first instance to those first combatants, as also to all people who adopt the same attitude to faith in every future generation.

《古兰经》叙述故事，只是为了处理现实中已经存在的情况。它陈述真理，只是为了破除虚妄。它在活生生的现实环境中采取切实的措施。它既不是为学术目的而设立前提，也不是为了智力上的消遣而讲述故事。

The Qur’ān relates a story only to use it as a means of dealing with an existing situation. It only states a truth in order to remove a falsehood. It takes practical measures within a living environment. It neither makes a premise for academic purposes, nor relates a story for intellectual pleasure.

在本章中我们注意到，它的论述特别强调两方面：一方面是劝诫与警告，另一方面是人类历程的起点与终点。它叙述了努哈、呼德、萨利赫、鲁特和舒阿иб的民族的故事，但对穆萨的历史讲述得更为详尽，也更加着重强调。

In this sūrah we note that, in its comments, it lays special emphasis on reminders and warnings on the one hand, and on the starting and finishing lines in the human journey on the other. It gives accounts of the peoples of Noah, Hūd, Şāliĥ, Lot and Shu`ayb, but treats the history of Moses at much greater length and with stronger emphasis.

在这篇序言中,我们只能简要举例说明本章的几个重点。本章开篇如下:"Alif. Lām. Mīm. Şād. 这是一部降示给你的经典——你不要对它心存疑虑——借以让你用它警告世人,并劝诫信士。你们应当遵循你们的主所降示给你们的,不要舍弃他而追随其他保护者。你们竟如此少有觉悟!"(第1-3节)因此,从一开始,本章就以对先知以及他借《古兰经》所要教导的民众的训示形式出现。此后本章所陈述的一切,包括对往昔民族的历史叙述、人类漫长的历程及其终极归宿、对宇宙景象和审判日的描绘,都是对先知ﷺ及其民众的间接训示,虽然有时也采取直接的口吻,以此起到警告与提醒的作用。

In this Prologue, we can only give brief examples of the points of emphasis in the sūrah. It opens in the following manner: “Alif. Lām. Mīm. Şād. This is a book that has been bestowed on you from on high — so do not entertain any doubt about it — in order that you may warn people with its message, and admonish the believers. Follow what has been sent down to you by your Lord, and follow no masters other than Him. How seldom do you keep this in mind.” (Verses 1-3) Thus, right from the outset, it takes the form of an address to the Prophet and to the people to whom he directs his efforts, equipped with the Qur’ān. All that is subsequently presented in the sūrah, including the historical accounts of past communities, the long human journey and its final destination, the scenes portrayed of the universe and the Day of Judgement, is an indirect address, though it takes at times a direct stance, to the Prophet and his people, serving as a warning and a reminder.

所有这些铺垫，都是为了叙述人类生命如何出现、说明其起点以及它开始漫长旅程的地方。本章正是聚焦于这一点。它也借此进行提醒与警示，运用一切能在人的意识中引发强烈共鸣的要素。（第11至25节）

All this is preliminary to giving an account of how human life came into being, showing its starting point and where it began its long journey. The sūrah concentrates on this point. It also uses it by way of reminder and warning, utilizing every element that strikes a strong note in human consciousness. (Verses 11-25)

在这一起始场景中，整段旅程的最终结局以及旅行者们的命运都得到了勾勒。我们看到人类与他们公开宣称的敌人之间那场永不止息的大战由此展开。我们也看到人类的弱点，以及撒旦如何设法利用这些弱点。因此，本章借这一场景作出长篇评论，警告人类不要落入他们的始祖所遭遇的同样陷阱，而他们的死敌正是设下这陷阱的人。此外，借着这一场景——我们看到撒旦与阿丹和哈娃面对面站立，以及这次初次相遇的结果——本章将其提醒对准全人类，警告世人不要走向同样的下场。

In this starting point scene, the entire outcome of the journey and the destinies of the travellers are outlined. We see the making of the great fight, which continues with no respite, between all mankind and their declared enemy. We also see man’s weaknesses and how Satan tries to exploit these. Therefore, the sūrah uses this scene to provide long comments, warning human beings against falling into the same trap set for their first parents by their avowed enemy. Also, in the light of this scene in which we see Satan standing face to face with Adam and Eve, and the results of this first encounter, the sūrah addresses its reminders to all mankind, warning people against heading to the same fate.

亚当的子孙啊！我已为你们降下衣服，用以遮盖你们的羞体，也降下华美的服饰；但敬畏真主的衣裳才是最好的。这是真主的迹象之一，好让他们得以省悟。 亚当的子孙啊！不要让撒旦诱惑你们，正如他当年使你们的始祖离开乐园一样。他剥去二人的衣裳，使他们看见彼此的羞体。他和他的同伙从你们看不见他们的地方注视着你们，这是确实的。

Children of Adam, We have sent down to you clothing to cover your nakedness, and garments pleasing to the eye; but the robe of God- consciousness is the finest of all. In this there is a sign from God, so that they may reflect. Children of Adam, do not allow Satan to seduce you in the same way as he caused your [first] parents to be turned out of the Garden. He stripped them of their garment in order to make them aware of their nakedness. Surely, he and his tribe watch you from where you cannot perceive them.

我们已经使恶魔成为不信者的保护者。（第26-27节）

We have made the devils as patrons for those who do not believe. (Verses 26-27)

亚当的子孙啊！若有从你们中间来的使者向你们陈述我的启示，那么凡敬畏我、行为端正的人，必无所恐惧，也不会忧愁。而否认和嘲笑我的启示的人，他们是火狱的居民，将永居其中。（第35-36节）

Children of Adam! Whenever there come to you messengers from among yourselves to relate to you My revelations, then those who are conscious of Me and live righteously shall have nothing to fear, nor shall they grieve. But those who deny and scorn Our revelations are the ones destined for the fire, where they shall abide. (Verses 35-36)

在旅人们开始漫长的旅程之前；在真主的使者为他们提供指引之前；在叙述亚当和夏娃及其最初经历之后的信仰历史细节之前，本章先呈现了整段旅程最终归宿的景象。这种手法在《古兰经》中经常使用：将旅程的两端加以对照，即今世的生活与后世的生活，从而表明二者是一段不曾中断的旅途。

Before the travellers set out on their long journey; before God’s messenger provides them with guidance; before giving any details of the history of faith after Adam and Eve and their first experience; the sūrah provides a scene of the ultimate end of the entire journey. This method is often used in the Qur’ān: the two ends of the journey are set in contrast, in the life of this world and in the life to come, showing it to be one uninterrupted trek.

这里呈现的是《古兰经》中关于复活日最丰富、最详尽的场景之一。该场景描绘了一连串的景象，并给出了届时所发生对话的细节。此场景紧接在人类从天堂堕落以及真主警告人类不要听从撒旦的诱导之后出现，它证实了真主的使者们对其民众所说的话。因此，那些顺从撒旦、听从其指使的人，被禁止进入天堂，正如他们的始祖被撒旦逐出天堂一样。相反，那些顺从真主、背弃撒旦的人，在经历漫长的旅程之后，将被归回天堂。该场景太长，无法在本序言中引用，我们将在其适当的位置对其进行详细讨论。

Here we have one of the richest and most detailed scenes of the Day of Resurrection given in the Qur’ān. The scene portrays a long succession of images and gives details of dialogues that take place then. This scene, occurring as it does immediately after man’s fall from heaven and God’s warning to mankind against listening to Satan’s promptings, serves as a confirmation of what God’s messengers have said to their peoples. Thus, those who obey Satan and do his bidding are forbidden admission into heaven, just like their first parents who were turned out of heaven by Satan. By contrast, those who obey God and turn their backs on Satan are returned to heaven after their long journey. The scene is too long to be quoted here in the Prologue but we will be discussing it in detail at its appropriate place.

然而，这一章也借这一场景警告那些不信《古兰经》的人。他们要求神迹，以便接受《古兰经》是真主的话语。这一章警告他们，将会有极其悲惨的下场。（第52-53节）

Nonetheless, the sūrah also uses this scene to warn those who disbelieve in the Qur’ān, requiring miracles so that they can accept that it is God’s word. It warns them against a greatly miserable end. (Verses 52-53)

在叙述这段由创造直至复活的漫长历程之后，本章暂作停顿，以壮丽的景象阐明主宰与统御宇宙的神性与主权。这完全契合《古兰经》的方法：以宇宙为舞台，使真主的独一性清晰呈现于眼前，从而在每一颗愿意接纳它的人心中激起伟大的感悟。描绘宇宙景象的目的，在于呈现信仰的核心问题，即整个宇宙都顺服并专一地崇拜真主，唯一的主宰。人不应成为信仰这首宏伟交响乐中唯一不和谐的音符。他不应成为唯一拒绝承认自己是真主的仆人、万有的主、全世界的主的受造物。（第54至58节）

After showing this long trip, from first creation to resurrection, the sūrah pauses for comments, stating the nature of Godhead and Lordship in the universe with breathtaking scenes. This is all in line with the Qur’ānic method of using the universe as a field in which the truth of Godhead appears in full view, producing its great inspiration to any human heart that warms to it. The aim of this portrayal of universal scenes is to present the central issue of faith, namely that the entire universe submits to, and worships God alone, its only Lord. It behoves man not to be the only jarring note in the superb symphony of faith played by the universe. He must not be the only creature to disclaim himself a servant of God, the overall Lord of the universe, the Lord of all the worlds. (Verses 54-58)

于是,旅程仍在继续,故事也随之展开。历代信仰的高尚倡导者,即由真主的使者所培养的那一长串人物,以慈悲之心向迷途的人类发出呼唤,提醒他们真理,并警告他们不要走上必然导致毁灭的道路。然而,深陷迷误之中的人们,起初以拒绝回应这份慈悲的呼吁,后来则以武力、迫害和暴政相加。当真主的使者完成了提醒与警告的职责,并在其民众的反对和迫害面前坚持立场,最终离开他们,宣示自己对信仰的忠诚之后,真主Himself便亲自接手这场斗争的进程。

So the journey continues and the story unfolds. The long line of noble advocates of faith, formed by God’s messengers, call out with compassion to erring mankind, reminding them of the truth and warning them against following a course that is certain to lead to ruin. But those who are deep in error confront this compassionate address with rejection at first and later with force, persecution and tyranny. When God’s messengers have fulfilled their duties of reminding and warning, standing up to opposition and persecution by their peoples, ultimately moving away and declaring their allegiance to faith, God Himself takes over the conduct of the fight.

该章讲述了先知努哈、胡德、萨利赫、鲁德和舒阿伊卜，以及他们各自的民众。他们都传达了同一个永恒不变的真理："我的民啊，你们只当崇拜真主，除祂之外，你们没有别的应受崇拜者。"（第59、65、73、85节）他们的民众与之争辩，拒绝真主的独一性，拒绝祂是宇宙中唯一主宰这一观念。他们还质疑真主派遣人类作为使者。有些人主张，宗教与人们的生活无关，也与金融和商业交易的规范无关。时至今日，尽管已过去许多世纪，当今的蒙昧时代仍有人重复这种说法。他们把这种陈旧、愚昧而徒劳的论调称为"自由主义"和"进步"。每段叙述的结尾，该章都展示了那些拒绝真主启示者的下场。

The sūrah gives accounts of the prophets Noah, Had, Şāliĥ, Lot and Shu`ayb with their respective communities. They all present one never-changing truth: “My people, worship God alone: you have no deity other than Him.” (Verses 59, 65, 73, 85) Their peoples argued with them, rejecting the very concept of God’s oneness and His being the only Lord in the universe. They also wondered about God sending human messengers. Some of them argued that religion had nothing to do with people’s lives or with the regulation of financial and business transactions. This is echoed by some people in today’s jāhiliyyah, despite the passage of many centuries. They describe their old, ignorant and futile argument as `liberalism,’ and `progress’. At the end of each account, the sūrah shows the fate of those who rejected God’s message.

当我们仔细审视这些故事的叙述方式时,不能不注意到,所有使者对其民众说的都是同样的话:"我的民众啊,你们只应崇拜真主,你们除他以外别无应当崇拜的神明。"每位使者都以一位关怀而诚实的劝告者的姿态向其民众传达这一核心真理,他为民众担忧那必然降临、而他们却仍毫无察觉的灾难。这些人都……Al-A`rāf(《高处》)| 序言 9

When we look carefully at the way these stories are presented, we cannot fail to note that all messengers said the same words to their communities: “My people, worship God alone: you have no deity other than Him.” Every messenger presents this central truth to his people in the manner of a caring and honest adviser who fears for his people the inevitable doom of which they remain oblivious. None of these Al-A`rāf (The Heights) | PROLOGUE 9

各个社群都很感激他们的使者所给予的劝告。却没有人思考自己的命运。没有人认识到他们的使者的深切诚意，也没有人意识到他没有任何个人私利在其中。

communities appreciated the advice given by their messenger. None thought about their fate. None recognized the profound sincerity of their messenger, nor of his having no personal interest in the matter.

接着,本章转而叙述穆萨的故事,先讲述穆萨与法老之间发生的事情,然后详细讲述穆萨不得不为对抗自己的族人——以色列的后裔——而进行的斗争。本章所叙述的穆萨的历史,是《古兰经》中所有提及穆萨的章节中最长、最详尽的。应当注意,《古兰经》在多处给出了穆萨故事的某些片段,此外还在其他几章中作了简略提及。这是《古兰经》中出现次数最多的故事。《古兰经》之所以对这一民族的历史给出如此详尽的叙述,或许正是出于我们已经阐述过的那些原因。在此,让我们再次回顾这些目的:

The sūrah then moves on to relate the story of Moses, giving first an account of the events that took place between Moses and Pharaoh, before it gives a detailed account of the struggle Moses had to undertake against his own people, the Children of Israel. The history of Moses related in this sūrah is the longest and most detailed of any account given of it in any other sūrah. It should be remembered that certain episodes of the story of Moses are given in many places in the Qur’ān, in addition to brief references to it in several other sūrahs. It is the story mentioned most frequently in the Qur’ān. The great details of the history of this particular nation are perhaps given in the Qur’ān for the reasons we have already outlined. Let us remind ourselves of these purposes here:

其中一个目的与以下事实有关：以色列的后裔是最先以邪恶的阴谋、诡计和公开的战争来对抗伊斯兰信息的人，这在麦地那和整个阿拉伯半岛都是如此。他们的敌对态度可以追溯到伊斯兰信息传播的最初时期。正是他们助长并培植了麦地那的伪信和伪信者，为他们提供了谋害伊斯兰和穆斯林的手段。他们还煽动异教的阿拉伯人攻击穆斯林群体，并给予他们积极的支持。正是他们发起了针对穆斯林群体的谣言战，在穆斯林中间制造对穆斯林领导层的疑虑和猜忌，并散布对伊斯兰信仰的歪曲之辞，然后才与穆斯林群体公开交战。因此，有必要向穆斯林群体揭露他们，使其认识自己的敌人：他们的本质、历史、手段和方法，以及穆斯林必须与之进行的斗争的性质。

One purpose relates to the fact that the Children of Israel were the first to confront the Islamic message with wicked designs, plots and open warfare both in Madinah and the whole of Arabia. Their hostile attitude could be traced back to the very early days of the Islamic message. It was they who encouraged and nurtured hypocrisy and the hypocrites in Madinah, providing them with the means to scheme against Islam and the Muslims. They also incited the pagan Arabs to fight the Muslim community and gave them their active support. It was they who started the war of false rumours against the Muslim community raising among them doubts and suspicions about the Muslim leadership and circulating distortions of the Islamic faith before they confronted the Muslim community in open warfare. It was necessary, therefore, to expose them to the Muslim community so that it knew its enemies: their nature, history, methods and means as well as the nature of the battle it had to fight against them.

另一个目的体现在这样一个事实上：以色列人是先于伊斯兰教这一最终信仰而启示的神圣信仰的信徒。他们在伊斯兰教之前有着漫长的历史，在此期间，扭曲逐渐侵入他们的信仰，他们也屡次违背与真主的约定和盟约。这些违背与偏离的实际后果，体现在他们的生活、道德价值观和传统之中。由于穆斯林民族是所有神圣启示的继承者，是整体一神论神圣信仰的守护者，因此有必要让其充分了解以色列人的历史，包括其所有的起伏。这使穆斯林群体准确地了解了自己应当遵循的道路，了解前方可能出现的失误，以及这些失误的后果，因为这些在犹太人的历史和道德中都有所体现。这使穆斯林群体能够将犹太人的经验纳入自身经验的总和之中，并在未来从中获益。如此，它便能够避免失误，并在偏离刚刚开始、尚未发展之时就有效地加以应对。

Another purpose can be seen in the fact that the Israelites were the followers of a Divine faith revealed before the final faith of Islam. They had a long history before Islam, during which distortions crept into their faith and they repeatedly violated their agreement and covenant with God. The practical consequences of these violations and deviations were seen in their lives, their moral values and their traditions. As the Muslim nation is the heir to all divine messages and the custodian of the monotheistic divine faith as a whole, it is necessary that it be made fully aware of the history of the Israelites with all its ups and downs. This gave the Muslim community an accurate knowledge of the way it should follow, what slips lay ahead of it and the consequences of such slips, as these are reflected in the history and morality of the Jews. This enabled the Muslim community to add the experience of the Jews to the total sum of its own experience and to benefit by it in future. It could, thus, avoid the slips and deal effectively with deviation right at the start before it had a chance to develop.

穆萨(愿主赐他平安)面对法老和他族人的首领们,宣告自己是全世界的主——真主的使者:"穆萨说: Note: the rules say to write "God" as the Chinese word for God, so I used 真主 (the usual Chinese term for God in Islamic texts). The honorific for Moses is written in words, and no ﷺ is added since the Prophet Muhammad is not mentioned here.

Moses (peace be upon him) faces Pharaoh and the chiefs of his people, declaring the fact that he, Moses, is a Messenger of God, the Lord of all the worlds: “Moses said:

“法老啊，我是全世界的主所派遣的使者，关于真主，我只说真理。我已从你们的主那里带来了明证给你们，所以，请让以色列的后裔随我同去。”（第104-105节）同一个事实，在穆萨战胜法老的术士、术士们宣告接受真主的独一性时，也向法老清楚地显明：“术士们便俯伏叩拜，说：”

‘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) The same fact is driven home to Pharaoh when Moses wins the confrontation with Pharaoh’s sorcerers and they declare their acceptance of God’s oneness: “The sorcerers fell down prostrating themselves, and said:

“我们信仰全世界的主，摩西和亚伦的主。”（第120-122节）

`We believe in the Lord of all the worlds, the Lord of Moses and Aaron.” (Verses 120-122)

再者,当法老以严厉的惩罚威胁他们时,他们转向主,宣告他们在今世、死亡以及后世,都将永远归向祂:"他们说:'我们必定归向我们的主。你们对我们施加报复,只是因为我们信仰了我们的主的迹象,当那些迹象降临到我们面前的时候。我们的主啊,求你赐予我们坚忍的恩典,使我们以顺服你的人的身份死去。'"(第125-126节)

Again when Pharaoh threatens them with severe punishment, they turn to their Lord and declare that they will always turn to Him in life, death and future life: “They replied: `To our Lord we shall indeed return. You want to take vengeance on us only because we have believed in the signs of our Lord when they were shown to us. Our Lord, grant us abundance of patience in adversity, and let us die as people who have surrendered themselves to You.’” (Verses 125-126)

当摩西教导他的子民信仰时，我们常常看到他向他们强调谁是他们真正的主。法老威胁要普遍迫害他们时是如此，后来他们偏离正道、要求他复安给他们立一个神像，如同他们在获救脱离法老之后所遇见的那些民族所拜的偶像一样时，也是如此。（经文128-129节和138-140节）这些在故事中出现的《古兰经》经文，证实了先知穆萨（愿主赐他平安）所传之教的真实本质，以及由此而生的信仰。这些正是伊斯兰所号召的信仰，也是每一部天启的讯息所倡导的信仰。此外，这些《古兰经》经文还证明了西方所谓宗教史"专家"所提出的理论是谬误的，也证明了任何采用他们关于人类信仰发展的方法和前提的人都是错误的。

As Moses teaches his people their faith, we frequently see him emphasizing to them who their true Lord is. This is the case when Pharaoh threatens them with general persecution, and later when they deviate and ask him to make them a deity like those of the people they came across after their salvation from Pharaoh. (Verses 128-129 and 138-140) Such Qur’ānic statements made within the story confirm the true nature of the religion preached by the Prophet Moses (peace be upon him) and the sort of beliefs that result from it. These are the same beliefs Islam calls for and which are advocated by every divine message. Moreover, these Qur’ānic statements prove the fallacy of the theories advanced by Western `experts’ in the history of religion, and the error of anyone who adopts their method and premise about the development of human faith.

该故事还讲述了真主如何让法老的族人经历多次考验，使他们遭遇各种不同的苦难。然而，他们依然拒绝真主的信息，并找出种种借口。最终，毁灭降临到了他们身上。（第130-136节）

The story also relates how God subjected Pharaoh’s people to several trials, allowing different types of hardship to afflict them. Nevertheless, they persist in their rejection of God’s message, making all types of excuses. Eventually destruction befalls them. (Verses 130-136)

在这段经文中，我们看到暴政是多么顽固、持久地坚守其谬误，并全力抵制宣告神对万世的主宰的讯息。这些暴君完全清楚，这样的讯息会动摇他们的地位。的确，它不承认他们所主张的那种地位。除非这些话语失去其真正的意义，沦为无足轻重的空言，否则暴政绝不会允许宣告神的独一性，或他对万世的主宰。在这种情形下，它们对暴政构不成任何威胁。

In this passage we realize how adamantly and persistently tyranny clings to its falsehood, resisting with all its might the message declaring God’s Lordship over all the worlds. These tyrants realize, with perfect certainty, that such a message undermines their position. Indeed, it does not recognize their claims to such a position. Tyranny will never allow the declaration of God’s oneness, or His Lordship over all the worlds, unless these words lose their true meaning, becoming mere words of little significance. In such a situation, they represent no threat to tyranny.

另一方面,当一群人接受这些话语并认真对待其真正含义时,暴政便无法容忍。它立刻意识到,这些人对其篡夺的权威构成了威胁,而这种权威使它能够对其臣民行使主权和统治。因此,法老无法容忍穆萨宣扬对全世界的主——真主——的信仰,也无法容忍巫师们公开表明对祂的信仰。当种种迹象展现在他们面前,接着各种磨难一个接一个降临时,他和他的首领们依然坚持拒绝这一真理。在他们看来,忍受这一切都比承认全世界的主更容易,因为承认祂就意味着他们篡夺的权威将告终结。

On the other hand, when a group of people adopt these words and take them seriously, in their true meaning, tyranny will not tolerate them. It immediately realizes the threat they represent to its usurped authority which enables it to exercise sovereignty and lordship over its subject people. Thus, Pharaoh could not tolerate that Moses should advocate faith in God, the Lord of all the worlds, or that the sorcerers should declare their belief in Him. He and his chiefs persisted with their rejection of this truth when signs were shown to them, and then when different types of hardship afflicted them, one after another. To them, all this was easier to tolerate than to acknowledge God as the Lord of all the worlds, because that would have ended their usurped authority.

我们还能从这一章对种种迹象与考验的叙述中看到,真主如何对待那些否认祂启示的人。祂先以苦难与磨难考验他们,继而以富足与丰饶考验他们,最后以严厉的惩罚降临他们。那些曾经软弱、受人压制的信士,随后被赐予权力,并在大地上获得确立。“我们使那些被压迫、被视为极其卑微的人,继承了我们所赐福的大地的东西两方。”

We see also in the way the sūrah speaks of the signs and the trials how God deals with those who deny His messages. He first tries them with hardship and tribulation, then with affluence and plenty, before He finally smites them with a severe punishment. The believers, who have been weak and subjugated, are then given power and established in the land. “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.

这段关于穆萨（Moses）的故事被如此详尽地讲述，是有另一层目的的。它描绘了信仰与不信在那段历史的人物与事件中所呈现的本质。故事以以色列后裔在亲眼目睹真主的大能降临之后接受盟约的场景作结。接着是那一幕宏大的场景，展现人性与真主立约的情形。随后又有一幕，描写那位背弃盟约的人：他在学到真主的启示之后，将其抛弃。这一幕极具震撼力，用以警示人们不要走这样的道路。此后有一段评论，阐述了真主引导的本质与不信的本质，明确指出不信意味着人的感知能力出现了缺失，并将导致彻底的毁灭。（第171至179节）

This story of Moses is given in such detail for another purpose. It depicts the nature of faith and unbelief as reflected by the personalities and events of that history. It concludes with the scene of accepting the covenant of the Children of Israel after they have witnessed how God’s might strikes. This is followed by the great scene showing human nature making its covenant with God. We then have a scene showing the one who reneges on this covenant as he discards God’s revelations after he has learnt them. It is a very powerful scene serving to warn against such a line of action. A comment follows this scene describing the nature of divine guidance and the nature of unbelief, making clear that the latter indicates a failure of man’s faculties of perception, leading to utter ruin. (Verses 171-179)

随后,本章转向麦加的不信道者。他们否认伊斯兰教信息的真实性,歪曲真主的名称,为他们虚构的假神编造名号。本章警告他们,若不改正,将遭受真主的惩罚。同时,本章邀请他们深入、清晰地思考真主使者的地位,他是号召他们遵循神圣引导的人。他们应当这样做,并摒除使他们诬指先知疯癫的成见。他们应当思考天地的王国,以及其中所包含的指向神圣引导之真理的迹象。本章还加以提醒,死亡可能在他们毫无察觉之时降临。(第180-186节)

The sūrah then turns to the unbelievers in Makkah who were denying the truth of the message of Islam, distorting God’s names in order to coin up names for their false deities. It warns them against suffering God’s punishment. It also invites them to reflect deeply and clearly on the status of God’s Messenger who called on them to follow divine guidance. When they do so, they should remove their prejudices that cause them to accuse the Prophet of madness. They should contemplate the kingdoms of heaven and earth and what they contain of pointers to the truth of divine guidance. A touch is added reminding them of death that could come when they are totally unaware. (Verses 180-186)

本章节针对否认末日的不信道者，他们否认末日的降临，并对末日何时到来提出疑问。经文表明，这是一件极为重大的事情，而他们却以轻忽的态度谈论它。经文阐明了神的启示的本质，以及传达启示的使者所承担的职责。经文申明了神性的真理，以及神性的一切属性唯独属于神：包括对人的感知之外的幽玄世界的知识，以及在其所定的时刻使末日降临。（第187-188节）

The sūrah takes on the unbelievers who deny the Last Hour signalling the arrival of the Day of Resurrection and their questions about its timing. It shows that this is a grave matter, but they refer to it lightly. It states the nature of God’s message and the role of the Messenger who delivers it. It states the truth of Godhead and that all its attributes belong to God alone, including the knowledge of the realm that lies beyond man’s perception, and the bringing about of the Last Hour at its appointed time. (Verses 187-188)

在与不信者对抗的语境中，本章简要阐述了偶像崇拜的本质，以及背离与人类天性所立之约（即始终信仰真主独一）的故事。它揭示了这种背离是如何在人身上发生的，仿佛在描述那一代反对先知的人的偏离，而他们的先辈曾遵循易卜拉欣的信仰。（第189-192节）