本段几乎全部讨论礼拜朝向（即克尔白）的改变，这一变化发生在先知于公元622年抵达麦地那之后十六或十七个月，以及随之而来的争议。麦地那的犹太人企图利用朝向问题在穆斯林之间制造分裂和混乱。《古兰经》斥责了他们的指控，并警告这可能对穆斯林群体中较为脆弱的成员造成伤害。《古兰经》中找不到关于改变朝向确切日期的任何记载。

This passage is almost entirely devoted to a discussion of the change of the qiblah, or direction faced in prayer, which occurred sixteen or seventeen months after the Prophet’s arrival in Madinah in 622 CE, and the controversy that attended it. The Jews of Madinah tried to exploit the qiblah issue to create division and confusion among the Muslims. The Qur’ān denounces their allegations, and warns of the damage they might cause to the more vulnerable members of the Muslim community. No reference can be found in the Qur’ān to the exact date of the change of the qiblah.

众所周知,穆斯林在麦加时期就已将礼拜确立为每日的宗教功课。他们礼拜时面向克尔白。《古兰经》对此并没有明确的训示。穆斯林从麦加迁往麦地那之后,先知奉命改为面向耶路撒冷礼拜,而不再面向麦加的克尔白。两次转向的指令都来自先知,而非《古兰经》的明文,但这丝毫不减损其效力与权威。

The main facts of the situation make it clear that prayer was made a daily religious duty for Muslims while they were still in Makkah. They faced the Ka`bah when they prayed. No specific order is given in the Qur’ān on this point. When the Muslims emigrated from Makkah to Madinah, the instruction was given to the Prophet that instead of the Ka`bah in Makkah, Muslims should face Jerusalem. The fact that in both cases the instruction had come from the Prophet rather than in Qur’ānic statements in no way diminishes its validity or authority.

这一做法一直延续到本节经文所载的指示降下为止,该指示取代了此前的规定。先知以及与他同在的穆斯林奉命:“你们无论在哪里,都应当把脸转向禁寺。”(第144节)ﷺ

This continued to be the practice until the revelation of the instructions in the present section, which superseded the previous ones. The Prophet, and the Muslims with him, were told to “Turn your face, then, towards the Sacred Mosque, and wherever you all may be, turn your faces [in prayer] towards it.” (Verse 144)

耶路撒冷恰好也是犹太教徒和基督教徒的礼拜方向（qiblah），而穆斯林同样被命令以其为礼拜方向，这给了麦地那的犹太人一个现成的借口，使他们拒绝承认和接受伊斯兰教。他们看到先知和他的同伴礼拜时面向耶路撒冷，便以此为证据，认为自己的宗教才是真正的宗教，自己的礼拜方向才是原本且合法的。

Jerusalem happened to be the qiblah for the Jews and the Christians also, and the fact that the Muslims too had been instructed to use it as theirs gave the Jews of Madinah a ready excuse for refusing to recognize or accept Islam. They saw the fact that the Prophet and his companions faced Jerusalem when they prayed as proof that theirs was the true religion and their qiblah was the original and legitimate one.

穆罕默德ﷺ及其追随者，他们争辩说，应当遵从他们的宗教，不要试图使他们皈依伊斯兰教。

Muĥammad and his followers, they argued, should follow their religion and refrain from trying to convert them to Islam.

{“愚昧的世人”会说：“是什么使他们背离了他们此前所遵循的朝向？”你说：“东方和西方都属于真主。他引导他所意欲的人走上正道。”如此，我使你们成为中正的民族（ummah），以便你们为世人作证，使者也为你们作证。我设定你们此前所遵循的朝向，是为了分辨谁是顺从使者的人，谁是转身背离的人。除了真主引导的人，这确实是一项艰难的考验。真主绝不会使你们的信仰徒劳无功。真主对世人确实是怜悯的，是慈悯的。（第142-143节）} Note: the Qur'an verse text above is wrapped in braces as in the source, and the Prophet's honorific ﷺ was not required here since "the Messenger" in the verse is inside the verse text.

The weak-minded among people will say, ‘What has turned them away from the direction of prayer which they have so far observed?’ Say, ‘To God belong the east and the west. He guides whomever He wills to a straight path.’ Thus We have made you the community [ummah] of the middle way, so that you may stand witness against the rest of mankind, and the Messenger shall be a witness against you. We appointed the direction of prayer which you formerly followed in order that We might distinguish those who follow the Messenger from those who turn on their heels. It was indeed a hard test except for those whom God has guided. God would never have let your faith be in vain. God is Compassionate and Merciful to mankind. (Verses 142-143)

从讨论的脉络可以清楚看出,"愚昧者"指的是麦地那的犹太人。正是他们挑起了关于将qiblah从耶路撒冷改为麦加的争议,并质疑这一改变的合法性及其背后的智慧。

It is clear from the course of the discussion that ‘the weak-minded’ is a reference to the Jews of Madinah. They were the ones who stirred up the controversy about the change of qiblah from Jerusalem to Makkah, and questioned its validity and the wisdom behind it.

“巴拉尔·本·阿齐卜（Al-Barā’ ibn `Āzib）传述：‘先知ﷺ初到麦地那时，住在安莎尔（Anşār）的祖父家中——或者他说的是他的舅舅家中。’”

Al-Barā’ ibn `Āzib reported: “When the Prophet first arrived in Madinah, he stayed at his grandparents [or maybe he said at his maternal uncles] of the Anşār. 1

先知在最初的十六或十七个月里面向耶路撒冷礼拜，尽管他更希望面向克尔白。他第一次礼拜时所面向的 1 众所周知，先知曾住在哈立德·本·载德家中，此人更为人知的名字是阿布·艾尤卜·安萨里，他属于纳贾尔部族，先知的外祖母便出自该部族。按照阿拉伯人的习俗，该部族的所有男子都被视为先知的舅父，因为先知的祖父娶了该部族的一位女子——编者注。

The Prophet used to pray facing Jerusalem for the first sixteen or seventeen months, though he would have preferred to face the Ka`bah. The first prayer he offered 1 It is well known that the Prophet stayed at the home of Khālid ibn Zayd, better known as Abū Ayyūb al-Anşārī, who belonged to al-Najjār clan, to whom belonged the Prophet’s maternal grandmother. According to the Arabian usage, all men of this clan are considered maternal uncles of the Prophet by virtue of his grandfather’s marriage to one of its women — Editor’s notes.

[面向克尔白]时，那是晡礼时分，一群人与他同行。其中一人后来经过另一群正在清真寺礼拜的人，对他们说：“我指真主作证，我刚刚与先知面向克尔白礼过拜。”于是他们都转向克尔白，没有中断礼拜。犹太人原本因先知面向耶路撒冷礼拜而欢喜，而当他如今转向克尔白时，他们却感到沮丧。正是在此时，这段经文降示，将犹太人描述为头脑愚昧之人。[由马立克、布哈里、穆斯林和提尔米兹传述]《古兰经》处理这一问题的方式清楚地表明，犹太人当时的宣传活动对一些普通穆斯林产生了巨大的影响。从开头几句话起，人们便已察觉到礼拜朝向将要改变。其语气明显旨在预先阻止那些挑起事端之人必然会提出的疑虑和问题。但《古兰经》早已备好了针对他们将提出的论点的恰当回答。

接下来的经文暗示，穆罕默德对祷告方向的不安即将结束，因为真主降下了一个永久的方向，满足了他的愿望。然而，这一宣告同时附有严厉的警告：犹太人会反对这一安排，并企图利用它在穆斯林之间制造分裂和混乱。

Next comes the indication that Muĥammad’s unease with respect to the direction of prayer was soon to be over, as God decreed a permanent one which would satisfy his wishes. However, the announcement comes with a stern warning that the Jews would oppose it and try to exploit it to sow division and confusion among the Muslims.

我们常见你仰面向天。因此，我们必使你转向你所喜悦的礼拜方向。你就把脸转向禁寺礼拜吧；你们无论在哪里，都要朝向它礼拜。曾经领受经典的人确知这是来自他们主的真理。真主绝非不知道他们所做的事。即使你把一切迹象都呈现给曾经领受经典的人，他们也不会顺从你的礼拜方向；你也不可顺从他们的礼拜方向，他们之间也互不顺从对方的礼拜方向。在你已经获得知识之后，如果你顺从他们的私欲，你必定成为不义的人。我所赐予经典的人，像认识自己的儿子一样认识这件事，但其中有一部分人明知真理而隐瞒。这是来自你主的真理，你绝不可成为怀疑者。每人都有自己所趋向的方向，你们应当争先行善。你们无论在哪里，真主都会把你们全部召集起来。真主对万事都是全能的。无论你从哪里出发，都要把脸转向禁寺礼拜。这确是来自你主的真理。真主绝非不知道你们所做的事。无论你从哪里出发，都要把脸转向禁寺礼拜；你们无论在哪里，都要朝向它礼拜，以便人们对你们无可争辩，但其中的不义者除外。你们不要惧怕他们，应当惧怕我，以便我完成对你们的恩典，也以便你们遵循正道。（第144-150节）

We have seen you often turn your face towards heaven. We shall, therefore, make you turn in prayer towards a direction you will be happy with. Turn your face, then, towards the Sacred Mosque; and wherever you all may be, turn your faces [in prayer] towards it. Those who have been granted revelations in the past know well that it is the truth from their Lord. God is not unaware of what they do. Were you to bring every possible sign before those who had been granted revelations, they would not follow your direction of prayer. And neither may you follow their direction of prayer, nor would they even follow one another’s direction. If you were to follow their whims and desires after all the knowledge that has been given to you, you would certainly be among the wrongdoers. Those to whom We granted revelation know it as well as they know their own children, but some of them knowingly conceal the truth. This is the truth from your Lord; never, then, be among the doubters. Each one has a goal towards which he turns; so vie with one another in good works. Wherever you may be, God will bring you all together. God has power over all things. From wherever you may come forth, turn your face [in prayer] towards the Sacred Mosque. It is indeed the truth from your Lord. God is not unaware of what you do. From wherever you may come forth, turn your face [in prayer] towards the Sacred Mosque; and wherever you all may be, turn your faces towards it, so that people may have no argument against you, except those who are bent on wrongdoing. Have no fear of them, but fear Me, so that I may perfect My grace on you, and that you may be rightly guided.” (Verses 144-150)

我们有一段生动的描述，说明先知（ﷺ）强烈希望真主能指引他转向一个不同于穆斯林此前所遵循的朝向（qiblah）的方向，也就是说……

We have a graphic description of the Prophet’s strong desire that God might direct him to a qiblah other than that which the Muslims had hitherto followed, i.e.

然后该章直接对先知说道:“这是来自你的主的真理,所以你绝不可成为怀疑者。”(第147节)先知从未对自己所传讯息的真实性有过任何怀疑。在《古兰经》的其他地方,先知被告知:“如果你对我们降示你的事物有所怀疑,那么你可以问那些在你以前读过经典的人。”(10:94)听到这节经文后,先知ﷺ说:“我没有任何怀疑,我也不question任何人。”但他在此被直接对话,这一事实明确地向他身边的人,以及此后可能受到那些试图动摇伊斯兰之人影响的人,发出了清晰的信号。

Then the sūrah addresses the Prophet directly, saying: “This is the truth from your Lord; never, then, be among the doubters.” (Verse 147) The Prophet never entertained any doubt about the veracity of his message. Elsewhere in the Qur’ān, the Prophet is told, “If you are in any doubt regarding what has been revealed to you, then consult those who have read the Scriptures before your time.” (10:94) On hearing this verse, the Prophet said: “I entertain no doubts, and. I ask no one.” But the fact that he is here addressed directly is a clear signal to those around him, and others who would come later, who might be influenced by those who may try to undermine Islam.

如今的穆斯林应当对这一论断加以反思。一些穆斯林竟表现出令人惊讶的天真，在理解伊斯兰原则、《古兰经》和圣训的经文，或研究、分析伊斯兰信仰、文献与历史时，依赖犹太教、基督教和马克思主义东方学家的权威。令人深感遗憾的是，穆斯林学生不得不从穆斯林国家被派往欧美大学，学习各门伊斯兰学科，其中一些人因此对伊斯兰及其教义和原则形成了扭曲而混乱的理解。我们绝不可忘记，《古兰经》是上主启示给穆斯林群体的永恒经典，它规定了穆斯林应当做什么、应当避免什么。任何信仰的不信道者，都不是教导我们信仰的人。

It is appropriate for Muslims today to reflect on this statement. Some Muslims display remarkable naivety in relying on the authority of Jewish, Christian and Marxist Orientalists, for the interpretation and understanding of Islamic principles and texts of the Qur’ān and ĥadīth, or for the study and analysis of Islamic faith, literature, and history. It is a great pity that Muslim students have to be sent from Muslim countries to be educated in various Islamic disciplines in European and American universities, where some of them acquire a distorted and confused understanding of Islam and Islamic teachings and principles. We must never forget that the Qur’ān is the eternal book God revealed to the Muslim community, outlining what it should do and what it must refrain from. Unbelievers of any creed are not the ones to teach us our faith.

该章经文明确指示我们,不要依从犹太教徒和基督教徒关于伊斯兰原则和做法的建议。经文敦促穆斯林不要偏离伊斯兰为他们指明的道路,并在追求有益和有建设性的目标上彼此竞争。他们终将回归真主,全人类都将被聚集到祂面前:"每人各有所向,你们当争先行善。你们无论在哪里,真主都会把你们集合在一起。真主对于万事都是全能的。"(第148节)因此,真主使穆斯林的心思远离其他宗教信徒所散布的虚妄。他们应当不理会任何企图阻挠或削弱其地位与角色的阴谋和诡计,而应当彼此竞相行善、做有益之事。

The sūrah gives us clear instructions not to rely on Jewish and Christian advice regarding Islamic principles and practices. It urges Muslims not to deviate from the path charted for them by Islam, and to compete among themselves in their pursuit of constructive and beneficial goals. They will, eventually, return to God, to whom all ‘mankind will be gathered: “Each one has a goal towards which he turns; so vie with one another in good works. Wherever you may be, God will bring you all together. God has power over all things.” (Verse 148) Thus God turns the minds of the Muslims away from the falsehood spread by the followers of other religions. They should disregard any schemes or ploys to thwart or undermine their status and role in the world. They should, instead, compete in doing what is good and beneficial.

该章接着提醒穆斯林，真主还赐予他们更多专属的恩典。其中一项特殊恩典是：真主遵照易卜拉欣的祈祷，派遣了一位使者穆罕默德ﷺ降临他们中间。易卜拉欣是麦加圣寺的第一位守护者，而这座圣寺是所有穆斯林永久且普遍遵循的朝向（qiblah）。

The sūrah goes on to remind the Muslims of more divine favours reserved for them. By one such special favour God has sent them a Messenger, Muĥammad, in fulfilment of the prayer made by Abraham, the first custodian of the Sacred Mosque in Makkah, the permanent and universal qiblah of all Muslims.

正如我们从你们中间派遣了一位使者到你们中间，他向你们宣读我们的启示，使你们纯洁，并教导你们经典和智慧，教你们所不知道的东西。所以你们当记念我，我也会记念你们；你们当感谢我，不可否认我。（第151-152节）

Thus We have sent forth to you a Messenger from among yourselves to recite to you Our revelations, purify you, and instruct you in the Book and in wisdom and teach you what you did not know. Remember Me, then, and I will remember you; give thanks to Me and never deny Me. (Verses 151-152)

这里所用的易卜拉欣祈祷的同样话语（第129节），由此在两位先知及其宗教之间建立了直接而重要的联系。因此，伊斯兰教并非凭权宜之计发明或诞生，而是牢牢扎根于历史之中。所设立的礼拜方向也并非随意选定或毫无目的，而是对易卜拉欣热切而真诚祈祷的回应。

The same words of Abraham’s prayer (Verse 129) are used here, thus establishing a direct and significant link between the two Prophets and their religion. Islam was not, then, invented or born out of expediency, but had its origins firmly rooted in history. The direction of prayer that was being instituted had not been chosen haphazardly or without purpose. It was the answer to Abraham’s passionate and sincere prayers.

由于这份无边的神恩，穆斯林被派遣了一位使者，他出自他们自己的族群，是真主派往全人类的最后一位人类使者ﷺ，并且真主还为他们指定了专属的礼拜朝向，从而赋予了他们独特的品格和世界上的尊贵地位。

As a result of this boundless divine grace, the Muslims were sent a messenger, one of their own number, who was to be the last human Messenger from God to mankind, and had their own exclusive direction of prayer designated for them by God, thereby giving them a distinctive character and a privileged status in the world.

这是真主所赐恩惠的另一方面：借着穆罕默德ﷺ，真主亲自以祂自己的话语向穆斯林说话——那是一群谦卑而微不足道的信士。

Another aspect of God’s favour is that, through Muĥammad, He was addressing the Muslims, a humble and insignificant band of believers, with His own words.

这些人是谁？他们代表什么，对于真主和人类而言意味着什么？他们做了什么，或具备了什么，才得到真主的关注与特别的恩宠？

Who were those people? What did they represent, for God and for mankind? What did they do or have to deserve God’s attention and special favour?

“这样，我已派遣一位出自你们之中的使者到你们中间，向你们宣读我的启示，净化你们……”穆罕默德出身于那个社会，并被选中接受真主的启示——《古兰经》，这本身便体现了真主无限的恩惠。真主的使者穆罕默德ﷺ（愿主赐福并使他平安）也被派来，为阿拉伯人洗去他们因偶像崇拜信仰与放纵生活方式而生的错误观念、腐败与无知。凡灵魂不曾因顺服真主而得到净化的人，无论生活在哪个时代、哪个地方，都会沉溺于世俗欲望的污浊深渊之中，这种欲望与人的身份极不相称。在这种状态下，人会比动物更加低下，因为他们和动物一样受欲望支配。先知ﷺ还净化了他们的社会，使其摆脱高利贷、欺诈、掠夺和非法所得；这些都是玷污灵魂、情感、社会以及整个人类生活的污秽。他又使他们的生活摆脱不公，确立了一套更高的正义标准，那正是他们的社会所向往的。

本段以另一次提醒作结,提醒穆斯林真主所赐的恩惠。真主呼吁穆斯林记念并赞颂祂,作为回报,祂也会记念他们:"所以你们应当记念我,我就记念你们;你们应当感谢我,不要否认我。"(第152节)

This passage is concluded with yet another reminder of God’s favours to the Muslim community. God calls on Muslims to remember and praise Him, and in return He will remember them: “Remember Me, then, and I will remember you; give thanks to Me and never deny Me.’’ (Verse 152)

多么崇高的荣耀，多么仁慈与慈悲！全能的真主，以其无上的伟大与荣耀，竟与卑微的仆人以平等的方式交流这些情感。多么恩惠与慷慨！“你们当记念我，我就记念你们”——这是人类从真主那里所能获得的最大殊荣，真主的慷慨无限，仁慈无边。 据传，先知穆罕默德ﷺ引述真主的话说：“谁在独处时记念我，我也在我自己之中记念他；谁在众人之中记念我，我也在更好的群体中记念他。”先知ﷺ还引述真主的话说：“亚当之子啊！你在心中记念我，我也在我自己之中记念你。你在众人之中记念我，我就在天使的群体中记念你。你向我靠近一拃，我就向你靠近一臂；你向我靠近一臂，我就向你靠近一步更远的距离；你向我走来，我就向你奔来。” 任何言语都无法描述这一神圣恩典的影响与范围。人只能通过祈祷、冥想以及对全能的真主彻底顺服，来回报这样的情感。这最终将引领他看见并认识到，在这世上没有任何力量，唯有真主的力量。

What honour, what benevolence and compassion! God Almighty, in all His greatness and glory, exchanges these sentiments on an equal level with His humble servants. What grace and generosity! “Remember Me, then, and I will remember you” — it is the greatest privilege any human being can receive from God, whose generosity is limitless and whose benevolence knows no bounds. The Prophet Muĥammad is reported to have quoted God as saying: “Whoever remembers Me privately to himself I will remember him to Myself; and whoever remembers Me in the company of people I will remember him in a better company.” The Prophet also quotes God as saying: “Son of Adam! When you remember Me to yourself, I will remember you to Myself. When you remember Me in the company of others I will remember you in a company of angels. When you draw closer to Me by a handspan, I will draw closer to you by an arm’s length; and when you draw closer to Me by an arm’s length, I will draw closer to you by a longer distance; and when you walk towards Me, I will run towards you.” No words could possibly describe the effects and scope of this divine grace. Man can only reciprocate such feelings through prayer, meditation and total submission to God Almighty. This will eventually lead him to see and recognize no other power in this world but that of God.

认识真主的大能、向祂表达感恩，分为几个层次。最低的层次是承认真主的恩典与福佑，并戒绝违抗祂。最高的层次则是将自己的思想、才能、精力和行为全然奉献给对真主的侍奉。

The recognition of God’s power and the expression of one’s gratitude to Him come in several stages. The least of them is to acknowledge God’s grace and blessings and refrain from disobeying Him. The highest stage is that of total dedication of one’s thoughts, talents, energies and actions to the service of God.

“感谢我，永不否认我”这句话同时也是一种警示：若疏忽于感恩真主，忘恩负义，并悖逆真主，就会最终走向否认真主，而这是最为绝望、最为悲惨的结局。

The words “give thanks to Me and never deny Me” also carry a warning that negligence of, ingratitude to, and rebellion against God would lead to denying Him altogether, which is a most hopeless and dismal end.