这是人类生命伟大旅程的起点。它始于赋予人类以力量，使其能够在大地上安居。这里所指的是一个先于人类被造而存在的绝对事实。

This is the starting point of the great journey of human life. It begins by giving the human race power so that it can settle on earth. Here the reference is to an absolute fact that precedes the creation of mankind.

“我们使你们在大地上稳固地安居，并为你们在那里提供了谋生的资源。你们是多么少感恩啊。”（第10节）创造大地与人类的主，正是使人类得以在大地上立足的那一位。是祂赋予大地各种性质与特征，并设定了种种平衡，使人类的生活得以繁荣，使人们获得给养和其他的谋生之道。

“We have established you firmly on earth and We have provided you there with means of livelihood. How seldom are you grateful.” (Verse 10) The Creator of both the earth and man is the One who has made it possible for the human race to establish itself on earth. It is He who has given the earth its qualities and characteristics and made all these balances which allow human life to prosper and provide people with sustenance and other means of livelihood.

确实是真主使大地适合人类生存:赋予大地大气层,使其具有特定的大小、形状和构成,以及与太阳和月球适当的距离。也是祂使大地运行于轨道之上,使其能够绕太阳旋转,赋予其特定的速度,并确定其与自转轴所成的角度。所有这些平衡,与赋予大地生产给养和能源的潜能同样重要,从而使人类生命得以延续并繁荣发展。同样是真主使人成为大地上万物的主宰,赋予他识别和运用自然法则的能力,从而使他能够利用大地的潜能与资源。

It is indeed He who has made the earth suitable for sustaining human life, by giving it its atmosphere, its particular size, shape and make-up, its appropriate distance from the sun and the moon. It is He who has set it in its orbit in order to enable it to move round the sun, and given it its particular speed and determined the angle it makes with its axis. All these balances are as important as giving the earth the potential to produce sustenance and sources of energy to enable human life to continue and prosper. It is also God who has made man the master of all creation on earth, giving him the ability to utilize the earth’s potential and resources by his ability to identify and use the laws of nature.

若不是真主使人在大地上立足，并赋予他这些种种品质，人，这一无疑软弱的受造物，就不可能完成人们——无论是过去还是现在的无明（Jāhiliyyah）社会——所说的“征服自然”。他也就无法抵挡宇宙中那些庞大、压倒一切、运行不息的力量。

Had it not been for the fact that God has established man on earth and given him all these qualities, man, a weak creation as he certainly is, would not have been able to make his `conquest of nature’, as people in jāhiliyyah communities, past and present, say. He would not have been able to stand up to the enormous, overwhelming forces that operate in the universe.

遗憾的是，古希腊和古罗马的观念至今仍在现代的*jāhiliyyah*（蒙昧）中留下印记。正是这些观念把宇宙描绘成对人充满敌意的存在，把宇宙中的各种力量描绘成与人的存在和行动相对立。它们试图呈现人与自然力量斗争的图景，并把人每一次发现自然规律都说成是人对自然的胜利。

It is unfortunate that ancient Greek and Roman concepts continue to impart their colour to present-day jāhiliyyah. It is these concepts that portray the universe as hostile to man, and universal forces as opposed to man’s existence and action. They try to show man engaged in a fight against natural forces, with every discovery of natural law man makes portrayed as a triumph of man against nature.

接下来我们要学习的是人类生命的故事，其中充满了令人激动的事件。它始于对人类即将诞生的宣告。这一宣告是在一场盛大的庆典中作出的，出席者有至高的社团，这是《古兰经》中指称天使的用语。作为进一步的尊荣，当天使们聚集时，宣告并非由他人作出，而是由全能的真主亲自宣布，而易卜劣厮也在场，尽管他并不属于天使。整个事件有天地以及真主所创造的一切作证。这确实是宇宙历史上的一件大事：

What we are about to learn is the story of human life with all its exciting events. It begins with an announcement of the forthcoming birth of mankind. The announcement is made in a majestic celebration attended by the Supreme Society, a Qur’ānic term that refers to the angels. As a further evidence of honour, no one other than God Almighty makes the announcement when the angels are gathered, and Iblīs is present, though he is not one of the angels. The whole event is witnessed by the heavens and the earth and all that God has created. It is indeed a great event in the history of the universe:

我们确已创造你们，然后使你们成形。然后我们对天使说：

We have indeed created you, and then formed you. We then said to the angels:

"你们向阿丹叩头！"他们都叩头了，只有易卜劣厮除外。

“Prostrate yourselves before Adam!” They all prostrated themselves, except for Iblīs:

他并不是那些叩拜的人之一。神说："当我命令你的时候，是什么阻止你叩拜？"[易卜劣斯]回答说：

he was not one of those who prostrated themselves. And [God] said: “What has prevented you from prostrating yourself when I commanded you?” Answered [Iblīs]:

“我比他尊贵：你用火造了我，而用泥土造了他。”（真主）说：“你从这里下去！这里不是你可以炫耀傲慢的地方。出去吧，你必定是卑微者之一。”他说：“求你宽限我，直到他们被复活的日子。”（真主）说：“你确是被宽限者之一。”（易卜劣厮）说：“既然你使我迷误，我必定在你的正道上为他们埋伏；我必定从他们的前面、后面、右面和左面来迷惑他们，你也必定会发现他们大多数是不感恩的。”（真主）说：“你从这里下去，被贬斥，被唾弃！凡是跟随你的人，我必定用你们全体填满火狱。”（第11—18节）

“I am nobler than he: You created me out of fire, while You created him out of clay.” [God] said: “Off with you hence! It is not for you to show your arrogance here. Get out, then; you will always be among the humiliated. “Said he: “Grant me a respite until the Day when all will be raised [from the dead].” God replied: “You shall indeed be among those granted respite.” [Iblīs] said: “Since you let me fall in error, I shall indeed lurk in ambush for them all along Your straight path, and I shall most certainly fall upon them from the front and from the rear, and from their right and from their left; and You will find most of them ungrateful.” [God] said: “Get out of here, despised, disgraced. As for those of them that follow you, I shall fill Hell with you all. “(Verses 11-18)

这是第一幕，既令人兴奋，又十分严肃。与其现在就妄加评论，不如先仔细看看这个故事中的各个场景，待到最后再谈其重要性，那样我们才能更好地理解它。

This is the first scene, which is both exciting and very serious indeed. It is perhaps more appropriate to look properly at the scenes in this story, making our comments at the end when we can better try to understand its importance.

场景中呈现了真主创造物的三种类型。第一种是绝对顺从、完全归顺的造物。在这一场景中，它的使命通过其所表现的服从而得以完成：众天使遵从其主的命令，全体俯伏在阿丹面前叩拜。第二种是绝对违抗、怀着恶意与傲慢的造物。第三种则是人类的天性。我们稍后将讨论后两种类型的特征及其运作方式。

The scene portrays three different types of God’s creation: the first is that given to absolute obedience and complete self-surrender. In this scene, its role is completed with the submission it makes which manifested itself in the angels prostrating themselves, one and all, to Adam as commanded by their Lord. The second type is that of absolute disobedience and spiteful arrogance, while the third is that of human nature. We will be discussing shortly the characteristics of these latter types and how they work.

真主说:"当我命令你时,是什么阻止你向他叩拜呢?"(伊布利斯)回答说:"我比他高贵,你用火创造了我,而用泥土创造了他。"(第12节)

And [God] said: “What has prevented you from prostrating yourself when I commanded you?” Answered [Iblīs]: “I am nobler than he: You created me out of fire, while You created him out of clay” (Verse 12)

易卜力斯在这里为自己主张了一种个人见解和自行裁断的权利，考虑是否服从真主的命令。他想以在他看来似乎说得过去的理由作为自己行动的依据。不言而喻，当真主下达明确的命令时，任何人都没有自行裁断的权利。剩下的唯一要求是完全顺从和彻底执行。然而，易卜力斯完全清楚真主是万物的创造者和维持者，是掌管宇宙的主，宇宙中的任何事情若无祂的许可和同意都不会发生，他仍然拒绝服从，并以自己的逻辑为悖逆辩解："我比他高贵：你用火创造了我，而你用泥土创造了他。"（第12节）随即，他狂妄的回答得到了应有的回应："[真主]说：你从这里滚下去吧！你不应该在这里狂妄自大。你出去吧，你将永远是卑贱的。"（第13节）

Iblīs here claims for himself a private opinion and a right of discretion to consider whether to comply with an order given by God or not. He wants to base his action on what appears to him to be justifiable. Needless to say, when a clear order is given by God no one has the right of discretion. The only thing that is left is complete obedience and perfect compliance. However, fully aware that God is the Creator and Sustainer of all creation and who controls the universe to the extent that nothing takes place without His permission and consent, Iblīs refuses to comply, justifying his disobedience by his own logic: “I am nobler than he: You created me out of fire, while You created him out of clay.” (Verse 12) Immediately, he received the right answer to his arrogance: “[God] said: Off with you hence! It is not for you to show your arrogance here. Get out, then; you will always be among the humiliated.” (Verse 13)

既不论他对真主的认识，也不论他对真主存在及其属性的信仰，都没有给易卜劣厮带来任何益处。凡是接受了真主的命令，却自认为有权决定是否遵从、或声称有权拒绝真主对任何问题的裁定的人，情况也是如此。因为这等同于尽管有知识、有确信，却仍然归于不信。易卜劣厮对真主的认识和对真主属性的确信，丝毫没有欠缺。但他仍被逐出天堂，丧失了真主的恩典，招致了真主的愤怒，并被判处永久的卑贱。

Neither his knowledge of God nor his belief in God’s existence and attributes were of any benefit to Iblīs. The same applies to anyone who receives a divine order and claims for himself a degree of discretion about whether to accept or refuse that order, or claims the right to refuse God’s ruling on any question whatsoever. For this entails disbelief in spite of knowledge and certitude. Iblīs was not at all lacking in either his knowledge of God or his certainty of His attributes. He was expelled from Heaven and deprived of God’s grace. He incurred God’s displeasure and was condemned to permanent humiliation.

紧接着撒旦被逐出天堂的场景，接下来是一个场景：我们看到真主注视着亚当和他的妻子。直到此时我们才得知，亚当有一位与他同类的妻子。我们不知道她是如何存在的。这段讲述人类创造的经文，以及《古兰经》中类似的经文，都没有告诉我们关于女性人类被创造的任何信息。所有关于她是由亚当的肋骨所造的说法，都属于以色列文献。因此，它们并不完全可靠。我们可以毫无疑虑地说，真主为亚当创造了一位与他同类的配偶，使他们成为一对。使一切物种成对，是适用于全部创造物的法则。真主在《古兰经》中说："我创造了万物成双，以便你们省悟。"（51：49）牢记这一法则，我们认为夏娃的被造应当不会相隔太久，而且其方式必定与亚当的被造相同。

Fast on the heels of the scene ending with Satan’s expulsion from Heaven follows a scene in which we see God looking at Adam and his wife. Only at this point do we realize that Adam has a wife of his own species. We do not know how she came to exist. This passage which relates this story of the creation of man and similar passages in the Qur’ān do not tell us anything about the creation of the female human being. All the reports that speak of her being created out of Adam’s rib belong to Israelite literature. As such, they are not totally reliable. What we can say without fear of being contradicted is that God created for Adam a spouse of his own type, to make them a couple. Making all species in couples is the law applicable to all creation. God says in the Qur’ān: “Of all things We have created couples so that you may reflect.” (51: 49) Keeping this rule in mind, it seems to us that it was not long before Eve was created, and that it must have been in the same manner as Adam’s creation.

尽管如此,亚当和他的妻子现在都被告知上主的诫命。他们将获得相应的经历,以便为履行其被创造的根本使命做好准备。这一使命便是在地上作哈里发(代理人),正如第二章《黄牛章》(Al-Baqarah)中明确说明的那样:“你的主对天使们说:我要在大地上设立一位哈里发。”(2:30)

Be that as it may, both Adam and his wife are now addressed to outline God’s commandment to them. They are to be given their experiences so that they are prepared for the fulfilment of their basic role for which they have been created. This is the role of vicegerency on earth, as is stated clearly in the second sūrah, The Cow, or, Al-Baqarah, in which we are told: “Your Lord said to the angels: I am appointing a vicegerent on earth.” (2: 30)

“而你，亚当啊：你和你的妻子住在这园中，随意吃其中的食物，但不要靠近这棵树，否则你们就成为不义的人。”（第19节）古兰经没有说明那是什么树，因为提供关于这一点的任何具体信息，并不会增添有关这项禁令目的的任何特别信息。不提供这类信息，反而更加支持这样一种观点：禁令本身就是目的所在。真主允许亚当和他的妻子享用祂所赐予的合法之物，并命令他们远离被禁止之物。有必要将某物标明为禁物，使人类能够懂得，人不可逾越自己的界限。如此，人的意志便受到约束，从而能够控制自己的欲望与任性。这样，他便能够使自己超越那些被欲望本能驱使、无法控制自身欲望的动物。这正是区分人与动物的品质。

“And (as for you), Adam: dwell you and your wife in this Garden, and eat, both of you, whatever you may desire; but do not come near this tree, lest you become wrongdoers.” (Verse 19) The Qur’ān remains silent about what kind of tree it was, because providing any specific information on this point does not add any particular information about the purpose of its prohibition. Withholding such information lends weight to the view that the prohibition itself was the objective. God has permitted Adam and his wife the enjoyment of what He has made lawful, and commanded them to steer away from what has been forbidden. It was necessary to identify something as forbidden so that the human race could learn that people must not exceed their limits. Thus man’s will is restrained such that he controls his desire and caprice. He is thus able to elevate himself above the level of animals who respond involuntarily to their desires and cannot control them. This is indeed the quality that distinguishes man from animals.

尽管邪恶，撒旦也深知禁止他们吃那棵树的禁令早已深植于他们心中。于是他想要动摇这一禁令的效力，向他们保证他们无需惧怕。他还以满足他们的欲望来引诱他们。他向他们发誓，说自己只是给予忠告，并且对这忠告是真诚的："他对他们发誓说：我确实是在给你们忠告。"（第21节）

Wicked as he is and knowing that prohibition of that tree was firmly rooted in their minds, Satan thought to shaken its effect by assuring them that they had nothing to fear. He coupled that by tempting them with the fulfilment of their desires. He swore to them that he only gave them sound advice and that he was sincere in that advice: “And he swore to them: I am indeed giving you sound advice.” (Verse 21).

在欲望的驱使下，以及他那誓言所产生的安抚作用之下，亚当和他的妻子忘记了撒旦是他们的敌人，而撒旦绝不会向他们指出任何有益的事情。他们也忘记了真主曾向他们颁布过一条诫命，无论他们是否领悟其目的，都必须遵守。他们还忘记了，一切事情都是按照真主的旨意发生的。

Upon the influence of their desires and the reassuring effect of his oath, Adam and his wife forgot that Satan was their enemy who would never point out something good to them. They became oblivious of the fact that God had issued a commandment to them which they had to obey, whether they recognized its purpose or not. They further forgot that everything takes place in accordance with God’s will.

如果这是神的旨意，使他们不得永生，或不得拥有永恒的国度，那么他们便两样都不会得到。他们忘记了这一切，屈服于撒旦的诱惑。“他就这样狡猾地欺骗了他们。当两人尝了那树上的果子，他们的羞体就显露出来，于是开始用园中的树叶遮掩自己。他们的主呼唤他们：‘我不是禁止你们吃那棵树，并告诉你们二人撒旦是你们明显的仇敌吗？’”（第22节）

If it is God’s will that they should not be immortal or should not have an everlasting kingdom, then they will have neither. They forgot all this and yielded to Satan’s temptation. “Thus he cunningly deluded them. And when they both had tasted the fruit of the tree, their nakedness became apparent to them, and they began to cover themselves with leaves from the Garden. Their Lord called out to them: `Did I not forbid you that tree and tell you both that Satan is your open enemy?” (Verse 22)

诱惑就这样完成了，并结出了苦涩的果实。随着他们的过错，撒旦将他们从顺从真主的境界拉下，堕入了违抗祂的境地。

The temptation was thus complete and yielded its bitter fruit. With their error, Satan brought them down from the level of obeying God to that of disobeying Him.

于是他以诱惑使他们堕落:"他狡猾地诱惑了他们。"(第22节)现在他们意识到自己赤身裸体,此前他们未曾察觉那些应当遮盖的身体部位。他们开始从天堂的树上摘取树叶,将其拼接起来遮盖自己的赤身。《古兰经》这样描述的方式表明,这指的是人天性羞于暴露的身体私处。只有当他的天性在蒙昧时代社会中可能盛行的传统与习俗的压力下被扭曲时,他才会暴露这些部位。

Thus he caused their delusion: “Thus he cunningly deluded them.” (Verse 22) Now they realized that they were naked after they were unaware of those bodily parts which should remain covered. They began to gather leaves from the trees of heaven and patch them together to cover their nakedness. The way all this is expressed in the Qur’ān suggests that it is a reference to the physical private parts which a human being is naturally too shy to expose. He only exposes them when his nature is corrupted under the pressure of traditions and practices that may prevail in jāhiliyyah societies.

我们在本章中所了解到的关于阿丹创造的内容，并非仅仅是一个故事。它是对人类被造真相的阐述，说明了人的本性与起源、他周围的世界，以及他对自己生活所拥有的掌控。它还旨在解释真主希望他去践行的准则、他所面临的考验，以及等待着他的归宿。所有这些都是伊斯兰生活观的基本要素。我们在本注释中只会简略地论及这些内容，因为它们在另一本专著中有更为深入的探讨。10

What we are told in this sūrah about Adam’s creation is not a mere story. It is a presentation outlining the truth of the creation of man, explaining his nature and origin as well as the world around him and what control he has over his life. It also seeks to explain the code which God wants him to implement, the test to which he is put and the destiny awaiting him. All these are basic elements in the Islamic concept of life. We will tackle these only briefly in our commentary, because they are tackled in greater depth in a separate book.10

人类存在的历史以及人是如何诞生的，所揭示的第一个事实是：宇宙的本质与人的创造之间存在完整而全面的和谐。精心而周密的神圣规划涵盖了人与宇宙。正是这一规划使人的存在成为有意安排的结果，而非偶然的巧合；也正是它使人与宇宙之间的和谐成为常态。

The first fact which we derive from studying the history of human existence and how man came into being demonstrates that there is full and complete harmony between the nature of the universe and the creation of man. Divine planning, which is characterized by being elaborate and careful, encompasses both man and the universe. It is this planning which makes man’s existence the outcome of a deliberate plan, not a mere coincidence. It also makes harmony between man and the universe the norm.

那些没有正确理解真主概念、未能恰当认识祂的本性、也未给予祂应有敬畏的人，便用自己的人类尺度去衡量祂的意志与行为。当他们意识到人类只是地球上众多生物中的一种，又发现地球不过是宇宙海洋中的一个微小尘埃时，便断言“这于理不通”：人的存在并无确定的目的，人在宇宙整体体系中也没有任何角色。有些人甚至声称，人类的存在只是偶然的巧合，宇宙对人类的存在乃至一切生命都怀有敌意。这些都不过是盲目的臆想，是把人类的标准强加于真主之行为的结果。

Those who do not have a proper concept of God and do not properly understand His nature or give Him the respect due to Him, apply their own human measures to His will and actions. When they realize that man is only one of numerous creatures which live on earth, and discover that the earth is no more than a small particle in the ocean of the universe, they claim that “it does not stand to reason” that man’s existence has a definite purpose or that man has a role to play in the overall universal system. Some claim that human existence was a mere coincidence and that the universe is hostile to human existence and life in general. These are no more than blind thoughts that result from imposing human standards on God’s actions.

显然,如果人是这片广袤宇宙的主人,他绝不会对这片大地,或对行走于大地之上的人这一受造物投以任何关注。这是因为人的关切无法遍及这伟大创造中的一切存在,也无法使它们之间达成和谐。然而,宇宙的主宰是真主(愿祂超绝完美),祂不让天地任何一个角落里的任何一粒微尘逃脱祂的关注。祂是这伟大国度的君主,其中没有任何事物能在祂的意志之外存在,也没有任何事物能离开祂的照料而存续。人的问题在于,当他背离神圣的指引,追随自己的私欲时——这私欲有时被他称为科学与知识——他便忘记了神是怎样的,并为祂描绘出一幅出自自己臆造的image。于是他开始以自己的标准来衡量祂的作为。结果,他把私欲的命令强加于真理之上,从而歪曲了真理。

Clearly, had man been the owner of this vast universe, he would have paid no attention whatsoever to this earth, or to man, the creature walking here and there on the face of the earth. That is because human concerns cannot be addressed to everything that exists in this great creation or to the establishment of harmony between them. But the Lord of the universe is God (limitless is He in His glory) who does not allow a single particle in any part of the heavens or the earth to escape His attention. He is the sovereign of this great kingdom in which nothing can exist without His will or survive without His care. The problem with man is that when he deviates from divine guidance and follows his own desires, which he may call occasionally as science and knowledge, he forgets what God is like and gives Him a picture of his own making. He then starts to measure His actions by his own standards. As a result, he imposes the dictates of his desire, thereby distorting the truth.

人类的第二个事实，可以从人类生命开端的故事中得出：人不仅在一切生物中独一无二，而且他是高贵且受尊崇的。

The second fact to be concluded from the story of the start of human life is that man is not only unique among living creatures, he is also noble and honoured.

此外，真主还赋予他一项伟大的使命。他在广阔的天地间活动，并与各种不同的世界打交道，而这一切都建立在他唯独顺服真主的框架之内。这一观念与人造的唯物主义哲学截然相反：后者无视人在宇宙中的角色，只把一切重要性归于物质及其必然的影响。它也与进化论相悖：进化论把人降低到动物的层次，却很少顾及人独特而卓越的特性。同样，它也与弗洛伊德的哲学相违：后者借助精神分析，把人描绘成完全迷失于性欲泥潭之中，以至于他只能通过性行为来实现自我升华。然而，伊斯兰赋予人的尊贵与荣誉，并不会使他成为神，而启蒙时代所提出的哲学理论却把人描绘成这样。伊斯兰的观念之独特之处在于，它既符合事实，又保持平衡。

Moreover, a great task has been assigned to him. He moves within a wide expanse and deals with a variety of worlds, within the framework of his submission to God alone. This concept is diametrically opposed to man-made materialistic philosophies which ignore his role in the universe and give all importance to matter and its inevitable influence. It is also opposed to the theory of evolution which sends man down to the animal world and cares little for his unique and distinctive characteristics. Similarly, it is contrary to the Freudian philosophy which uses psychiatric analysis to depict man as totally lost in the quagmire of sex, to the extent that he can only sublimate himself through sexual behaviour. But the nobility and honour Islam assigns to man does not make of him a god, as he is depicted by the philosophical theories formulated in the Age of Enlightenment. The Islamic concept is distinguished by being factual and balanced at the same time.

根据《古兰经》中所有谈及人类存在的经文的含义，我们更倾向于这样一种观点：人类的存在是独立的，但我们不能对此作绝对的断定。这一独特物种的诞生，是在一个由至高者组成的伟大集会上宣告的，这一集会有至高无上的天界见证。宣告是由全能的真主向这一尊贵的集会以及整个宇宙作出的。在第二章中，对这一事件的另一段叙述里，人类作为地上哈里发的使命，也在其被造之初就已被宣告。随后，他在天堂中面临了第一次考验，以使他为履行哈里发的职责做好准备。

Based on the import of all the Qur’ānic statements that speak of man’s existence, we are more in favour of the view that man’s existence was an independent one, but we cannot say that with absolute certainty. The birth of this unique species was announced in a great gathering witnessed by the Supreme Society. The announcement was made to this noble gathering and to the whole universe by God Almighty. In another account of this event, related in the second sūrah, man’s mission as vicegerent on earth is also announced at the beginning of his creation. Then he faced his first test in heaven to prepare him for discharging the duties of vicegerency.

《古兰经》在其他章节中的经文同样清楚地表明，真主使整个宇宙，而不仅仅是大地，都为他所用。他使天上和地上的一切事物都服从于他。

Qur’ānic statements in other sūrahs also make it clear that God has made the whole universe, not only the earth, helpful to him. He has made all things in the heavens and on earth subservient to him.

在此我们注意到造物主赋予人类的伟大使命。依照真主的旨意，在整个星球上建设生命并负责管理它，无论这个星球有多大，这无疑是一项莫大的荣誉。 Wait: the rules say "The original says 'God', not 'Allah': write the Chinese word for God, never 'Allah'." So use 真主? Chinese word for God is 神 or 上帝, not 真主 (which is Allah). Correct to 神. 在此我们注意到造物主赋予人类的伟大使命。依照神的旨意，在整个星球上建设生命并负责管理它，无论这个星球有多大，这无疑是一项莫大的荣誉。

第三个可以从这个故事中推导出的事实是：尽管人是独特的，或者正因为他是独特的，他在自身构造的某些方面是脆弱的。他的这种脆弱，使他有可能被自己的欲望引向邪恶，甚至引向无底的深渊。他的两个主要弱点是对生存的热爱和占有的欲望。

The third fact which we can deduce from this story is that despite the uniqueness of man, or because of it, he is weak in certain aspects of his constitution. His weakness makes it possible for him to be led by his desire to evil and to bottomless depths. His two main weaknesses are his love of survival and his possessive desire.

他最为软弱的时候，便是离开了真主的指引，而屈从于自己的私欲，或屈从于那位发誓要引诱他、决不放过他的死敌。

He is at his weakest when he leaves God’s guidance and submits to his desire or to his sworn enemy who has taken it upon himself to try to seduce him and never let him go.

然而，真主以祂的恩典眷顾人类，没有让人仅凭其本性与理智的指引，独自去开辟自己的道路，而不给予任何进一步的帮助。真主派遣使者来提醒和警告人类，这一点我们将在接下来的经文中看到。

But God has shown His grace to man by not leaving him alone to carve his path on the basis of the dictates of his nature and reason without any further help. God has sent him messengers to remind and warn him, as we will see in a following verse.

这正是人的救赎所在。人借着转向真主，便从自己的私欲与情欲中得到拯救；每当人记念他的主、寻求祂的慈悯与报酬时，他的仇敌便远远逃走，人也因此得以免受仇敌的侵害。

This represents man’s salvation indeed. He is saved from his caprice and desire by turning to God, and he is saved from his enemy who flies away whenever man remembers his Lord and seeks His mercy and reward.

所有这些要素都能增强人的意志,帮助他超越自身的欲望与软弱。他在尚处于天堂时便接受了这方面的第一次训练。那时他被告知某棵特定的树是被禁止的。这一训练旨在加强他的意志,并凸显其与诱惑和软弱的对立。即便他在第一次经历中失败了,这次经历也应当在未来对他有所裨益。

All these elements strengthen man’s resolve and help him elevate himself above his desires and weaknesses. He received his first training in this area whilst still in heaven. He was told then that a particular tree was forbidden him. That training aimed to strengthen his will and to highlight its opposition to temptation and weakness. If he failed in his first experience, that experience should stand him in good stead in the future.

蒙受真主的恩典,悔悟和归向的大门在人的每一刻都向他敞开。若他在失足或忘记之后想起,若他在陷入罪过之后悔罪,他便会发现这扇门是开着的。真主将接纳他的悔罪,并赦免他的过失。此后,若他坚持正道,真主便以善行替换他的恶行,并按祂所意愿的倍数增加他的赏赐。真主没有使人的原罪成为一种追随他和他后代的诅咒,因为根本不存在永久的、永恒的或遗传的罪过。没有人会承担他人的重负。

By the grace of God, the door of repentance and return remains open to man at every moment. Should he remember after a slip or a lapse of memory, and should he repent after having fallen into sin, then he finds the door open. God will accept his repentance and forgive him his slips. When he maintains the right path thereafter, God substitutes good deeds for bad ones and multiplies his reward as many times as He pleases. God has not made man’s original sin a curse that chases him and his offspring, for there is simply no permanent, everlasting or inherited sin. No one bears the burden of another.