上一章讨论的那段经文，以提醒以色列后裔的结尾作结：他们曾蒙受真主赐予的诸多恩惠，却持续地忘恩负义。我们看到了一系列场景，有些是概括性的勾勒，有些则描绘得十分细致，展现了真主的恩典以及以色列人忘恩的回应。这一切最终归结为对他们心肠的描述：他们的心比石头还要硬。

The passage we discussed in Chapter 3 ended on a note reminding the Children of Israel of the many favours God had bestowed on them and their continued ingratitude. We witnessed a number of scenes, some drawn in general outline and some elaborate, showing God’s favours and the Israelites’ ungrateful response. This culminated in the description of their hearts as harder than rocks.

这段文字是对穆斯林群体的告诫，概述了以色列后裔的阴谋诡计与狡诈恶毒的图谋。穆斯林被警告：凭借这样的历史与本性，犹太人将始终设法把他们引入歧途。这段训诫之长、所运用的各种不同风格与方式，正表明麦地那犹太人为破坏穆斯林群体所施展的恶毒阴谋之严重程度。

This passage addresses the Muslim community, giving it an outline of the machinations of the Children of Israel, and their devious, wicked scheming. The Muslims are warned that, with such history and nature, the Jews will always try to lead them astray. The length of this address, and the different styles and approaches it employs are indicative of the magnitude of the wicked schemes the Jews of Madinah employed to undermine the Muslim community.

不时地，本章会当着穆斯林的面，指出以色列后裔所违背的对真主的盟约，以及他们如何背弃这些盟约。他们甚至杀害了一些先知，因为那些先知不肯顺从他们的意愿。本章还描述了他们违反天启律法的行为、他们的虚假辩驳，以及他们对自己经典的篡改。

Every now and then, the sūrah confronts the Children of Israel, in front of the Muslims, with the pledges they gave to God and how they violated them. They went as far as killing some of their Prophets when those Prophets would not comply with their wishes. It also describes their violation of divine law, their false arguments and distortion of their Scriptures.

这段经文揭示了他们与穆斯林群体之间的长期争论，以及他们所采用的虚假说法。经文指示先知如何揭露他们的说法、驳斥他们的论点，清楚而简明地呈现真理。他们的一种说法是，因为他们在真主面前享有特殊地位，所以他们在火狱中只会待很少的几天。真主指示祂的使者如何驳斥这一说法：“你说：‘你们曾从真主那里得到过这样的盟约吗？真主绝不违背祂的盟约；还是你们将自己所不知道的事归于真主？’”（第80节）

The passage highlights their long arguments with the Muslim community, and the false claims they used. It instructs the Prophet on how to expose their claims and refute their arguments, putting forward the truth, clear and simple. One of their claims was that they would not be in hell for more than a small number of days, on account of their special position with God. God instructs His Messenger on how to refute this claim: “Say: ‘Have you received such a promise from God — for God never breaks His promise — or do you attribute to God something of which you have no knowledge?’“ (Verse 80)

当他们被召唤信奉伊斯兰教时，“他们会说：‘我们信奉已降示给我们的经典。’他们拒绝其他一切，尽管那是真理，且证实了他们所拥有的启示。”（第91节）真主告诉先知，要揭露他们声称信奉已降示给他们之经典的说法是虚假的。“你说：‘如果你们是信士，那么你们过去为何杀害真主的众先知？’穆萨曾带着明证来到你们那里，但他离开后，你们却违背正道，崇拜牛犊。我们与你们立下盟约，并将西奈山举到你们头顶，（对你们说）：‘你们要坚决地遵守我所赐予你们的经典，并要听从。’他们说：‘我们听见了，但我们违抗。’由于他们的不信，牛犊的崇拜已渗入他们的心中。你说：‘如果你们是信士，那么你们的信仰所命令你们的，真是可憎的。’”（第91至93节）

你们还指望他们会信从你的教导吗？他们中有一伙人，听过神的话语之后，明明理解了，却故意歪曲。当他们遇见信士时，便说：“我们信了。”而当他们彼此独处时，便互相说：“你们怎么把神向你们（穆罕默德）所启示的告诉他们呢？他们会在你们的主面前，以此与你们争辩。你们难道不懂理性吗？”他们难道不知道，神完全明了他们所隐藏的和所公开的一切吗？

Do you hope that they will accept your message when some of them would listen to the word of God then, having understood them, knowingly distort it? When they meet the believers, they say, ‘We believe,’ but when they find themselves alone, they say to one another, Need you inform them that which God has disclosed to you? They will only use it in argument against you before your Lord? Will you not use your reason?’ Do they not know that God is well aware of all that they conceal and all that they reveal?

（第75-77节）

(Verses 75-77)

在上一节的末尾，我们了解到以色列人僵硬而执拗的本性。这是一幅阴郁的画面，投下了绝望与无望的黯淡阴影；似乎不可能从他们之中产生任何善果。

Towards the end of the last section, we were told about the rigid and relentless nature of the Israelites. It is a gloomy portrait that casts a bleak shadow of despair and hopelessness; it would seem impossible that any good would come out of them.

这一章（sūrah）质疑了一些穆斯林所抱持的希望：认为犹太人会接受伊斯兰教，并对此质疑其依据。

With that in mind, the sūrah questions the grounds for any hope, as entertained by some Muslims, that the Jews would accept Islam.

这样的希望是没有根据的，因为犹太人似乎缺乏使他们能够承认真理并接受真理的洞察力与理解力。

Such a hope was ill-founded because the Jews seemed to lack the perception and the understanding that would lead them to acknowledge the truth and accept it.

信仰和对真主的信念，需要一种正直、纯净、善于接受的天性，不带狡诈和乖戾。它需要一颗温厚、敏感、真诚并敬畏真主的心，这样的心不会歪曲真主的话语，也不会在真理被宣明之后试图将其抹去。

Faith and belief in God require a straightforward, refined and receptive nature that is free of deviousness and perversity. It requires a caring, sensitive nature that is truly sincere and fearful of God, that would not distort His words or try to obliterate the truth once it is declared.

这里所指的是麦地那犹太人中的学者和智者，即拉比与宗教长老。他们精通《讨拉》，却愿意篡改它，并明知故犯地歪曲和误引其经文。他们这样做，出于嫉妒，也为了一己私利。既然这些人本就倾向于歪曲自己的经典，那么他们就更容易歪曲并拒绝穆罕默德所传授的教义，并且会急于反对伊斯兰教、篡改其信息。

The reference here is to the learned and the scholars among Madinah’s Jews, the rabbis and religious elders, who were well versed in the Torah but were willing to tamper with it, and who would knowingly misrepresent and misquote it. This they would do out of jealousy and for their own selfish purposes. Since those people were predisposed to distorting their own Scriptures, they would be even more liable to misrepresent and reject what Muĥammad was teaching, and more than ready to oppose Islam and falsify its message.

以色列人所作的一项最臭名昭著的主张，与神圣公义直接相悖，也毫无逻辑或宗教教义的依据，即他们认为无论自己如何犯错、偏离正道，都可以免于惩罚。他们说，火狱至多只会触及他们几天，甚至根本不会触及；之后他们便将永远居住在乐园之中。

One of the most notorious claims made by the Israelites which stood in direct conflict with divine justice, and had no basis in logic or religious doctrine, was that they were immune to punishment no matter how much they erred or deviated. Hell fire, they said, would touch them for no more than a few days, if at all; after which they would abide in Paradise for ever.

他们凭什么做出如此自负的断言?除了源于无知的妄想和其长辈狡诈的谎言之外,别无根据。人们若长期偏离轨道,与宗教信仰的真正精神日渐疏离,最终便只剩下一副空壳,一种表面的身份认同,实际上毫无意义。这样的人将继续沉迷于正义与得救的幻想,只是口头上奉行自己的宗教信仰。他们想象,自己声称遵循正确的信仰,就能免于上主的惩罚:"他们说:'火狱只会烧我们几天。'你说:'你们从上主那里得到过这样的承诺吗?——上主从不违背祂的承诺——还是你们把你们并不知道的事归于上主?'"(第80节)

What basis did they have for such a pompous claim? Nothing but sheer wishful thinking based on ignorance and the cunning lies of their elders. When people stray away and find themselves, over a long period, divorced from the true spirit of their religious belief, they end up with a mere facade, a superficial identity that means little in reality. Such people will continue to cherish the illusion of righteousness and salvation by paying lip service to their religious faith. They imagine that their claims of following the right faith will spare them God’s punishment: “They declare, ‘The fire will not touch us except for a few clays.’ Say, ‘Have you received such a promise from God — for God never breaks His promise — or do you attribute to God something of which you have no knowledge?’“ (Verse 80)

多么有力的反驳！他们有什么来自真主的承诺或保证来支撑自己的主张？事实是，他们并没有这样的东西。这个问题是一个修辞性的问题，带着几分讽刺和责备的意味。

What a powerful rebuttal! What promise or assurance do they have from God to substantiate their claims? The truth is that they have no such thing. The question is a rhetorical one, carrying a whiff of sarcasm and reproach.

接下来的这节经文给出了一个确定的论断,它代表了伊斯兰教的一个根本概念,这一概念基于伊斯兰教对人、生命和宇宙的整体看法。回报与行为直接相关,无论是在数量还是质量上:"凡犯罪作恶、被罪孽所包围的人,必是火狱的居民,他们永居其中;凡信道并行善的人,必是乐园的居民,他们永居其中。"(第81-82节)

The next verse gives a definitive statement which represents one of the most fundamental concepts in Islam based on its overall view of man, life and the universe. Reward relates directly to action, both in quantity and quality: “Indeed, those who earn evil and become engulfed by their sin are destined for the fire where they shall abide, but those who believe and do righteous deeds are destined for Paradise where they shall abide.” (Verses 81-82)

这里呈现的是一幅精彩的艺术画像,刻画了一种特定的心理状态,并由此得出明确而果断的裁决。我们由此得知:恶是自己挣来的。这不仅仅是犯罪这一行为本身。我们所面对的是一种心理框架与心态。

What we have here is a superb artistic portrait of a particular mentality, leading to a clear-cut and decisive ruling. We learn that evil is earned. This goes beyond the mere act of committing a sin. We are presented with a psychological frame of mind:

该章进一步向穆斯林阐明犹太人的本性，以及他们弯曲狡诈的行为方式，同时也将这些启示直接呈现给犹太人自己。

The sūrah tells the Muslims more about the nature of the Jews and their crooked and devious ways while, at the same time, confronting the Jews themselves with these revelations.

我们曾与以色列的后裔立下盟约：“你们只可崇拜真主，要孝敬父母，善待亲属、孤儿和贫穷的人，要对所有人说善言，要坚持礼拜，缴纳天课。”然而，除了少数人外，你们背弃了盟约，置之不理。我们又与你们立约：你们不可流自己人的血，不可把自己人赶出家园。你们承认了这些，并为此作证。然而，你们却仍在互相杀戮，把你们中的一些人赶出家园，并以罪恶和不义的方式相互勾结来对付他们。如果他们被俘来到你们面前，你们却还会赎回他们。

We made this covenant with the Children of Israel: “Worship none but God; show kindness to parents and kinsfolk and to the orphans and the poor; speak kindly to all people; attend regularly to your prayers and pay the obligatory alms.’ But, except for a few, you turned away and paid no heed. We made a covenant with you that you shall not shed your own blood or drive yourselves out of your own homeland. You acknowledged all that and bore witness to it. Yet there you are, slaying yourselves, and driving some of your own people out of their homes, collaborating against them in sin and injustice. Had they come to you as captives you would have ransomed them.

"他们的驱逐对你们来说确实是被禁止的。你们是否信仰经典的一部分，而否认另一部分呢？你们中做这种事的人，今世只有受辱作为报应，复活日他们将被送入最严厉的刑罚之中。真主绝不是不知道你们所做的事。"

Their expulsion is indeed forbidden to you. Do you, then, believe in some parts of the Scriptures and deny others? Those of you who do this will have nothing for their reward other than ignominy in this life and, on the Day of Resurrection, they shall be committed to a most grievous suffering. For God is not unaware of what you do.

（第83-85节）

(Verses 83-85)

前文已经提到真主与以色列子孙所立的盟约，这里我们将进一步了解这项盟约的更多细节。

Reference has already been made to God’s covenant with the Israelites, and here we learn of more details of this covenant.

首先，我们了解到，神与以色列人之间的盟约包含了神圣信仰的根本和绝对的原则，这些原则后来被伊斯兰教所确认，而犹太人却选择反对和否认它们。

Right at the outset, we learn that the covenant between God and the Israelites contained the fundamental and absolute tenets of Divine faith that were subsequently confirmed by Islam, which the Jews chose to oppose and deny.

它要求以色列人顺服并敬拜神，除他以外别无应受敬拜者。它倡导孝敬父母，善待亲属、孤儿以及社会中的贫困者。它劝勉人们对待他人要有礼貌，尤其在向他们讲授与劝导善恶、是非之时。此外，这份盟约还命令以色列人谨守定时的拜功，并施行天课。所有这些，实际上都是伊斯兰教所确立的最基本原则和义务。

It required that the Israelites submit to, and worship God, other than whom there is no deity. It advocated kindness to parents, relatives, orphans and the poor in society. It urged courtesy towards others, especially in teaching and preaching to them about right and wrong, good and evil. Furthermore, the covenant enjoined upon the Israelites the observance of regular prayer and the giving of alms; all of which are, indeed, the very basic principles and obligations set by Islam.

然后，该章转而向以色列后裔提出质问，提醒他们曾如何对待神的启示和使者，包括他们自己的先知："我确已把经典赐给穆萨，并且在他之后接连派遣了使者。我把明证赐给麦尔彦之子尔撒，并以圣灵扶助他。每当一位使者带着不合你们私欲的训示来到你们面前，你们就自高自大，有的使者你们斥为说谎者，有的你们则将其杀害。"（第87节）

The sūrah then confronts the Israelites with their record of how they treated God’s messages and messengers, including their own prophets: “We gave Moses the Book and caused a succession of messengers to follow him. To Jesus, son of Mary, We gave clear proof and supported him with the Holy Spirit. Why is it that every time a messenger comes to you with a message that does not suit your fancies, you glory in your arrogance, charging some (messengers) with lying and slaying others?” (Verse 87)

以色列后裔不接受伊斯兰教的主要理由是，他们拥有大量由自己的先知所传下的此类教导。然而，《古兰经》驳斥了这一说法，并揭露了他们对待那些先知及其教导的可耻态度。

The Israelites’ main argument for not accepting Islam was that they were in possession of a great many such teachings that had been given to them by their own prophets. The Qur’ān, however, rejects that claim and exposes the disgraceful manner in which they had received those prophets and their teachings.

我们此前已经听说过他们与穆萨（愿主赐他平安）的遭遇，而这里我们得知，在他之后又有更多先知降临，并遭受了类似的对待，直至麦尔彦之子尔撒（愿主赐他平安）。尔撒（愿主赐他平安）带着真理的明证来到他们中间，其中包括行神迹，并得到圣灵——天使长哲卜莱伊勒的扶助。然而，他们对他的态度如何呢？他们自己的经典见证了一个悲伤的故事：他们拒绝、斥责并忘恩负义地对待所有被派到他们中间的先知：“每当一位使者带着不合你们私欲的经典来到你们面前时，你们就骄傲自大，有的（使者）你们斥之为说谎者，有的你们就把他杀害了。”（第87节）

We have already been told of their encounter with Moses (peace be upon him), and here we learn of more prophets coming after him and receiving similar treatment, right up to Jesus, the son of Mary. Jesus (peace be upon him) came to them with clear evidence of the truth, including the performance of miracles, and was supported by the Holy Spirit, the Archangel Gabriel. But what was their attitude towards him? Their own Scriptures testify to a sad tale of rejection, denunciation and appalling ingratitude towards all the prophets who were sent to them: “Why is it that every time a messenger comes to you with a message that does not suit your fancies, you glory in your arrogance, charging some (messengers) with lying and slaying others?” (Verse 87)

人类倾向于操纵规则、制定双重标准，以实现自私的种族中心、民族主义或宗派目标，这是社会中众所周知的现象。这种现象通常出现在已经失去人类基本正义感和公平竞争意识的腐败社会中。法律、原则和标准应当源自一个中立、客观且公正的来源，这一来源不应受人类欲望或偏见的影响。这种权威必须超越人类的脆弱性与自身利益。

The human tendency to manipulate rules and set double standards in order to achieve selfish ethnocentric, nationalist or sectarian objectives is a well-known phenomenon in society. It usually surfaces in corrupt societies that have lost the basic human sense of justice and fair-play. Laws, principles and standards ought to stem from a neutral, objective and a fair source that is not susceptible to the influence of human desires or prejudices. This agency must transcend human frailty and self- interest.

接着,这一章继续揭露他们的偏执与欺骗。经中说:"有人对他们说:'你们当信神所降示的经典。'他们就说:'我们只信所降示给我们的。'他们不信其他经典,而那经典是真理,并且证实他们所有的经典。"(第91节)

The sūrah then goes further in exposing their bigotry and deception. It says: “When it is said to them, ‘Believe in what God has revealed,’ they say, ‘We believe in what has been revealed to us.’ They deny everything else, although it is the truth, corroborating the revelations they have.” (Verse 91)

这就是麦地那犹太人每当被要求承认伊斯兰教和《古兰经》时的回应。他们认为自己的先知所教导的内容已经足够且完备，因此拒绝其他一切，包括耶稣和穆罕默德（ﷺ）所领受的启示——穆罕默德是最后的先知（愿他们all都蒙受平安）。《古兰经》强烈反对以色列人对神启示的这种反应，因为这些启示是“真理，印证了他们所拥有的启示”。（第91节）

This would be the reply of the Jews of Madinah whenever they were called upon to acknowledge Islam and the Qur’ān. They considered what their own Prophets had taught them sufficient and complete, and they rejected all else, including the revelations received by Jesus and Muĥammad, the last of all prophets (peace be upon them all). The Qur’ān takes great exception to this reaction by the Israelites to God’s revelations, when these are “the truth, corroborating the revelations they have.” (Verse 91)

但是，他们为什么要在意真理呢？这真理并非只向他们一族启示，那些启示给其他民族的经典能与他们自己的经典相互印证，又与他们有什么关系呢？他们的偏狭与心胸狭隘到了极点，甚至拒绝了他们自己的先知所宣讲的教导，还竟敢杀害其中一些先知。"你说：'如果你们是信士，那么，你们过去为什么杀害真主的先知呢？'"（第91节）如果他们竟然杀害了其中一些先知，他们又怎能证明自己只信奉通过先知所降示给他们的经典呢？

But, why should they bother about the truth when it is not addressed to them alone, and what concern is it to them that revelations sent to other nations should corroborate their own? Their bigotry and narrow-mindedness were so extreme that they had even rejected what their own Prophets had preached, and dared even to kill some of them. “Say: ‘Why, then, did you in the past kill God’s prophets, if you were true believers?’“ (Verse 91) How could they substantiate their claims to believe only in what had been revealed to them through their Prophets if they went as far as killing some of these prophets?

更糟的是,他们拒绝了摩西所传达的启示,摩西是他们中地位最高的先知,也是拯救他们民族的人。"摩西曾带着清楚的证据来到你们那里,但他离开后,你们却做出了不义之事,崇拜了牛犊。"(第92节)在摩西仍然在世的时候,他们崇拜牛犊,这难道能被视为信仰的表现吗?这能否支持他们所说的,他们相信已经降给他们的启示?

Worse still, they rejected the revelations Moses, their most senior Prophet and the saviour of their nation, had conveyed to them. “Moses came to you with clear proof, but in his absence you transgressed, worshipping the calf:” (Verse 92) Could their worship of the calf, with Moses still alive, ever be considered a sign of faith? Does it support their argument that they believe in what has been revealed to them?

然而，这并非他们违逆与悖逆的唯一一例。

Nor, indeed, was that the only instance of their transgression and rebellion.

该章随后转而坚定先知穆罕默德对所接受启示之真实与有效性的信心，并谴责那些拒绝或反对他信息的人。它特别谴责以色列人没有履行他们的承诺和盟约，无论是对真主、对他们自己的先知，还是对穆罕默德本人所作的承诺。这明显体现在他们拒绝《古兰经》上，《古兰经》是真主赐予人类的最后启示，它肯定并加强了他们已经拥有的启示。"我已经降示给你明确的启示，除了悖逆者，没有人会否认它们。难道每当他们立下誓约，其中的一些人总会背弃吗？事实是，他们大多数人不信。现在，一位来自真主的使者已经来到他们中间，证实了他们所拥有的经典，然而那些被赐予经典的人中，有些人却把真主的经典抛在背后，仿佛他们一无所知。"（第99-101节）

The sūrah then turns to reassure Prophet Muĥammad of the truth and validity of the revelations he had received, and to denounce those who reject or oppose his message. It specifically condemns the Israelites for not living up to their promises and commitments, whether made to God or to their own prophets, or to Muĥammad himself. That is manifest in their rejection of the Qur’ān, God’s final revelation to man, which endorsed and reinforced the revelations they already had. “We have sent down to you clear revelations: none will deny them except the evildoers. Is it always to be the case that every time they make a solemn pledge some of them will violate it? The truth is that most of them do not believe. And now that a Messenger from God has come to them, confirming what is already in their possession, some of those who had been given the Scriptures cast God’s Book behind their backs as though they know nothing.” (Verses 99-101)

这里,我们便找到了以色列人拒绝神启示的真正原因:那是他们纯粹的邪恶和灵魂的败坏。正常、健康的人性不可能不承认并接受神启示所阐述的真理和原则。这些启示中有力的逻辑,必然会打动人的心灵和理智。犹太人,或其他任何民族,拒绝相信神的启示,这并不是对这些启示之有效性或真实性的指摘,而是那些人堕落、败坏之本性的反映。

Here, then, we have the real reason behind the Israelites’ rejection of God’s revelations; it is their sheer wickedness and the corruption of their souls. Normal, healthy human nature could not but acknowledge and embrace the truth and principles expounded by divine revelations. The compelling logic in such revelations cannot fail to impress the human heart and mind. The fact that the Jews, or any other people for that matter, have refused to believe divine revelations is not a criticism of the validity or veracity of such revelations, but rather a reflection of those people’s perverted and corrupt nature.

随后，该章对犹太人进行了公开谴责，揭露他们言行不一、缺乏诚意，并将他们描绘为一个四分五裂的群体，既无团结，也无共同的目标与认同，尽管他们对其他民族抱有种族偏见。他们的沙文主义、种族中心主义，以及对任何其他蒙受眷顾的群体的嫉妒，并没有阻止他们内部分裂，也没有阻止他们彼此猜忌。

The sūrah then makes a public condemnation of the Jews, exposing their inconsistency and insincerity and showing them as a fragmented community with no unity or identity of purpose, despite their racial prejudice against others. Their chauvinism, ethnocentricity and their jealousy of any other favoured community did not stop them from being divided among themselves and mistrustful of each other.

无论他们与其他民族订立了什么条约或协议，他们中总会有人违背约定、背信毁约。

Whatever treaty or agreement they make with any other people, some of them are bound to break ranks and violate it.

难道他们的罪愆就此终止吗？他们既然拒绝了降示给穆罕默德ﷺ的启示，难道还会坚守降示给其先祖的启示，对其律法和教导表示信仰与忠诚吗？绝非如此。他们把真主的启示抛在身后，转而追寻神话与迷信："他们遵从群魔在所罗门王国中所传的东西。所罗门从未不信，但群魔却不信。它们教导人们巫术，而这巫术确实并非降示给巴比伦的两位天使哈鲁特和马鲁特的。然而这两位天使在教导任何人之前，必定先申明：'我们只是诱惑，所以你们不要背弃信仰。'人们从这二者那里学到了能用来离间夫妻的东西。然而，除非经真主允许，他们借此知识无法伤害任何人。"

Would that be the end of their transgression? Would they, having rejected the revelations sent down to Muĥammad, hold fast to the revelations given to their forefathers and show faith and loyalty to its laws and teachings? Definitely not. They cast God’s revelations behind their backs and went in search of myths and superstitions: “They follow what the devils relate of Solomon’s kingdom. Solomon never disbelieved, but the devils did. They instruct people in witchcraft which was certainly not revealed to the two angels, Hārūt and Mārūt, at Babylon. Yet these two [angels] never taught anyone without first declaring, ‘We are but a temptation to evil, so do not renounce your faith.’ From these two, people learned what they would use to cause discord between a man and his wife. However, with that knowledge they can harm no one except by God’s leave.

他们所学的，只会损害他们，无益于他们。他们确实知道，谁购得这种东西，在后世便没有他们的份额。他们用来出卖自己灵魂的东西，真是糟糕透顶，只可惜他们不知道！假如他们信仰，并且敬畏主，那么主的报酬对他们来说必定更好，只可惜他们不知道。」（第102-103节）

Indeed, they learn what harms them and brings them no profit. They knew full well that whoever contracted such a deal would have no share in the life to come. Vile indeed is what they had sold their souls for, if they but knew it! Had they embraced the faith and been God- fearing, God’s reward would have been far better for them, if they but knew it.” (Verses 102- 103)

他们抛弃了为印证他们的经典而降下的神圣启示，却相信了所罗门时代流传的神话和传说。这些传说谎称所罗门行巫术和妖术，并声称他那非凡的力量全都来自于此。

They abandoned Divine revelations which had come to confirm their Scriptures and gave credence to myths and legends from the time of Solomon, which falsely asserted that he practised sorcery and witchcraft and owed all his extraordinary powers to them.

《古兰经》完全驳斥了这一指控，并以同样的立场谈及巫术以及蓄意背弃神圣信仰的行为。因此，《古兰经》将巫术视为不信，并将其归于恶魔："所罗门没有不信，而是恶魔不信。他们教人巫术。"（第102节）它进一步驳斥了那种认为巴比伦的两位天使哈鲁特和马鲁特是巫师的说法。经文确认，巫术"绝非降示于巴比伦的两位天使哈鲁特和马鲁特"。（第102节）《古兰经》澄清了关于这两位天使的真相：他们是为了一个尚未明确的目的来考验人们的信仰。《古兰经》再次将巫术、黑魔法和妖术与不信神联系起来，同时为这两位天使开脱，确认他们在向人们讲明自己工作的性质，并给予了善意的警告："这两位[天使]在没有先告诉人们'我们只是诱惑，所以不要背弃信仰'之前，从不教任何人。"（第102节）尽管如此，仍有一些人坚持学习和施行巫术，从而屈服于诱惑并造成伤害："人们从这两位天使那里学到了用来离间夫妻的法术。"（第102节）

The Qur’ān refutes this allegation completely and talks of sorcery and deliberate rejection of the divine faith, in the same vein. Thus, the Qur’ān treats sorcery as disbelief, and attributes it to devils: “Solomon never disbelieved, but the devils did. They instruct people in witchcraft.” (Verse 102) It further refutes the allegation that the two angels of Babylon, Hārūt and Mārūt, were sorcerers. It confirms that witchcraft “was certainly not revealed to the two angels, Hārūt and Mārūt, at Babylon.” (Verse 102) The Qur’ān makes the truth about these two angels clear. They were testing people’s faith, for a purpose that has not been identified. Again associating sorcery, black magic and witchcraft with disbelief in God, the Qur’ān exonerates the two angels, confirming that they had explained the nature of their work to the people and given them fair warning: “Yet these two [angels] never taught anyone without first declaring, ‘We are but a temptation to evil, so do not renounce your faith.’“ (Verse 102) Nevertheless, some people persisted with learning and practising sorcery, thus falling to temptation and causing harm: “From these two, people learned what they would use to cause discord between a man and his wife.’’ (Verse 102)

如今，黑魔法、巫术和妖术仍然让许多人着迷，也有不少人被其施术者看似非凡的能力所迷惑。

Black magic, sorcery and witchcraft still hold deep fascination for many people today, while many others are taken in by the seemingly extraordinary powers of their practitioners.

确实有一些人被发现拥有科学证据无法解释的特殊能力或本领。科学对其中某些现象所能做的，也只是加以描述，例如心灵感应，即所谓不借助已知感官而传递思想或观念的沟通；以及催眠术，即人为诱导的睡眠，或一种类似睡眠的状态，在这种状态下，受试者只对外部暗示作出反应。

It is true that some individuals are seen to possess special powers or abilities not explained by scientific evidence. Science has not been able to go farther than giving a description of some of these phenomena such as telepathy, the supposed communication of thoughts or ideas other than by the known senses; and hypnosis, artificially produced sleep or the sleep-like state in which the subject acts only on external suggestion.

虽然承认这些力量的存在及其影响，科学至今仍无法对它们究竟是什么，以及它们是如何产生的，给出令人满意的解释。

While recognizing these powers and acknowledging their existence and effects, science has not been able to offer any satisfactory explanations as to what they are or how they come about.

这一点当然也适用于许多其他超心理现象，科学界对这些现象仍有争议，科学也尚无法理解它们，原因要么是缺乏科学证据，要么是这些现象无法用经验方法加以验证。预知梦或“前瞻性”梦便是其中之一，它们预示未来。现代精神分析的创始人西格蒙德·弗洛伊德以拒绝承认精神力量而闻名，但他也无法否认或驳斥这类梦。有些人能够在未来事件真正发生之前很久就感知并辨认出它们，这怎么可能呢？

This, of course, applies to numerous other psychic phenomena over which scientists are in dispute and which science is still unable to understand, either through lack of scientific evidence or because such phenomena cannot be verified by empirical methods. One such method is premonitory or “prospective” dreams which foretell the future and which Sigmund Freud, the founder of modern psychoanalysis who was well known for his rejection of spiritual powers, was not able to dismiss or deny. How is it possible that some people are able to sense and identify future events long before they actually occur?

将这些超感知能力简单地因为科学尚未能理解或解释而予以否定，既是武断的，也是狭隘的。

It is presumptuous and native to dismiss these powers of extrasensory perception simply because science has not been able to understand or explain them.

这并不意味着可以相信神话或民间故事。我们应当以客观和开放的态度对待此类经历。

This does not, however, give credence to myths or fairy tales. It is important that we should take an objective and open-minded attitude towards such experiences.

虽然科学无法完全否认这些现象，它仍应继续探究这些现象，并努力解开其中的奥秘。因此，我们必须接受这样一个事实：物质世界与精神世界中的某些事物将始终超出人类的理解范围，而在试图理解生命时，必须把这些事物考虑在内。

While science cannot deny them completely, it should nevertheless continue to probe these phenomena and try to decipher their mystery. We have, therefore, to accept the fact that certain matters in the physical as well as the spiritual world will remain beyond human comprehension and that they must be taken into account when trying to understand life.