此时,本章开始对以色列后裔发出呼吁,他们在麦地那的代表便是犹太人。伊斯兰信息一抵达麦地那,他们便对其进行了最强烈的抵制。当他们意识到伊斯兰已经在此扎根,并将掌控这座城市及其居民时,便发起了一场持续不断的明争暗斗。他们感到,伊斯兰必将剥夺他们迄今所享有的道德与经济上的霸权。渐渐地,伊斯兰开始弥合麦地那两大敌对阿拉伯部落——奥斯族与赫兹拉季族之间存在的裂痕,从而结束了犹太人此前得以利用的纷争。与此同时,伊斯兰还为麦地那提供了一套以《古兰经》为基础的独立行为准则。

At this point, the sūrah begins its address to the Children of Israel, represented by the Jews of Madinah, who posed the stiffest opposition to the Islamic message the moment it arrived there. They launched a relentless campaign of overt and covert resistance as soon as they realized that it had come to stay and to take control of the city and its population. They felt that Islam was bound to deprive them of the moral and economic hegemony they had so far enjoyed. Slowly, Islam began to heal the rifts that had existed between Madinah’s two main rival Arab tribes, the Aws and the Khazraj, thus ending the disputes that the Jews had been able to exploit. At the same time it provided Madinah with an independent code of conduct, based on the Qur’ān.

自早期起犹太人对伊斯兰和穆斯林发动的那场战争，一直延续至今。其形式与面貌或许已经改变，但其本质与手段依然如故。尽管犹太人在其历史上曾遭受广泛迫害，穆斯林社会却始终接纳并容纳他们。事实上，穆斯林社会并没有宗教或种族上的不容异己、歧视或迫害的历史。人们知道穆斯林社会欢迎那些和平的外来者，只要他们无意破坏伊斯兰或伤害其信众。

The war the Jews began to wage against Islam and Muslims in those early days has raged on to the present day. The form and appearance may have changed, but the nature and means remain the same. This is in spite of the fact that the Jews, who have been widely persecuted throughout their history, have always been welcomed and accommodated by Muslim communities. Indeed, Muslim communities have no history of religious or racial intolerance, discrimination or persecution. They are known to welcome peaceful outsiders who have no intention to undermine Islam or harm its people.

人们原以为麦地那的犹太人会率先接纳伊斯兰教，拥护这一新宗教及其倡导者穆罕默德先知ﷺ。《古兰经》已对《讨拉特》作出了总体上的肯定；而犹太人的经典也曾吩咐他们等待一位新使者的降临，他们自己的先知也曾对此有所描述。事实上，他们还曾在异教的阿拉伯人面前夸耀这位即将到来的使者。

It was thought that the Jews of Madinah would be the first to welcome Islam and embrace the new religion and its advocate, the Prophet Muĥammad. The Qur’ān had already given a general endorsement to the Torah; while the Jews had been bidden by their own Scriptures to await the emergence of a new Messenger, whom their own prophets had described. In fact, they had been boasting about his impending arrival to the pagan Arabs.

本节经文是一场范围广泛的运动的开篇,旨在揭露犹太人针对伊斯兰的阴谋与敌对立场。然而,这次反击是在用尽一切劝导手段、促使他们接受伊斯兰并加入其行列却未能奏效之后才发起的。

This section of the sūrah constitutes the opening chapter in a wide- ranging campaign aimed at exposing the scheming and hostile stance of the Jews towards Islam. This counter-attack, however, was launched only after all means of persuasion to get them to accept Islam and join its ranks had been used without success.

以色列的后裔啊！你们应当记念我赐予你们的恩惠，应当履行你们与我的盟约，我就履行我与你们的盟约；你们只应敬畏我。

Children of Israel! Remember My favour which I have bestowed on you. Fulfil your covenant with Me and I will fulfil Mine with you; and of Me alone stand in awe.

你们当信仰我所降示的，它印证你们所拥有的经典，你们不要首先否认它。不要以微小的代价出卖我的启示，只应敬畏我。不要以虚假掩盖真理，也不要明知真理而隐瞒它。

Believe in what I have revealed, confirming that which you already have, and be not the first to reject it. Do not barter away My revelations for a paltry price, and fear Me alone. Do not overlay the truth with falsehood, nor knowingly suppress the truth.

坚持按时礼拜，缴纳天课，与俯身礼拜的人一同俯身礼拜。你们怎能命人行善，却忘记自己呢？难道你们读诵经典时还不明白吗？你们当凭借坚忍和拜功寻求助力。拜功确实艰难，但对于虔诚者则不然，他们知道自己必将与主相见，并且必将归还于祂。

Attend regularly to your prayers, pay your zakāt, and bow down in prayers with those who bow down. How can you bid others to be righteous and forget yourselves, even when you read the Scriptures? Do you not understand? Seek strength in patient perseverance and in prayer, which is indeed a demanding task except for the devout, who know that they shall meet their Lord and to Him they shall ultimately return.

（第40-46节）

(Verses 40-46)

任何一位回顾犹太历史的人，都会对真主赐予这个民族的无数恩惠和福泽感到惊叹。同样，人们也会对他们始终如一地表现出的极度忘恩负义而感到惊讶。在这段开篇的宣告中，真主先是笼统地提及那些特殊的恩惠，然后再详细谈及其中的一些。在这样做的同时，真主再次呼吁以色列后裔履行他们的誓约，以及他们向真主许下的承诺。如果他们这样做，真主将赐予他们更多的恩典和慈惠。

Any review of Jewish history would immediately fill one with amazement at the host of favours and blessings God has bestowed on these people. Nor could one fail to be amazed at how persistently they have shown total ingratitude in return. In this opening announcement, God makes a general reference to those special favours before going on to speak about some of them in greater detail. As He does so, God again calls on the Israelites to fulfil their pledges and the commitments they made to Him. If they do, He will bless them with more favour and grace.

这份盟约是什么？它是与亚当所立的原初盟约吗？经文说："指引必将从我降临你们，遵循我指引的人，必不恐惧，也不忧愁；否认并背弃我的启示的人，将堕入火狱，永居其中。"（第38-39节）还是指神与人性之间所立的普遍盟约，它要求人寻求主、只崇拜祂，不以任何配偶归于祂？后一种盟约无需任何限定或辩解，因为只要人的本性未受任性和偏离之影响，人便会本能而自然地领悟它。抑或这节经文指的是与以色列之祖易卜拉欣所立的盟约："当他的主以某些命令考验易卜拉欣，他便完成了这些命令，祂说：'我要使你做人类的领袖。'易卜拉欣问：'那我的后裔呢？'神说：'我的盟约不及于不义者。'"（第124节）

What is this covenant? Is it the original one made with Adam: “Guidance shall reach you from Me. Those who follow My guidance shall have nothing to fear nor shall they grieve, but those who deny and gainsay Our revelations shall have the fire, wherein they shall abide.” (Verses 38-39) Or, is it the universal covenant made between God and human nature, which binds man to seek the Lord and worship Him alone, associating no partners with Him? The latter needs no qualification or justification, as man perceives it instinctively and naturally, as long as his basic nature is free of capricious and deviant influences. Or does the verse refer to the covenant made with Abraham, the patriarch of Israel: “When his Lord tested Abraham with certain commandments and he fulfilled them, He said, ‘I have appointed you a leader of mankind.’ Abraham asked, And what of my descendants?’ God said, ‘My covenant does not apply to the wrongdoers.’” (Verse 124)

或者这指的是以色列后裔在西奈山上所立的盟约，当时山被举起悬在他们头顶之上？他们当时被命令以力量和专注去领受它，这一点稍后将会解释。

Is it, on the other hand, the covenant made with the Israelites on Mount Sinai, when the mountain was raised over their heads? They were ordered then to take it up with strength and dedication, as will be later explained.

事实上，所有这些本质上都是同一个盟约。它们的核心在于人类全然顺服于真主，并遵循祂通过众使者在漫长而光荣的历史进程中传给人类的唯一真道。

In fact, all these are essentially one covenant. Their essence is man’s total submission to God and adherence to the one true faith He sent to humanity through His messengers, in a long and honourable procession throughout history.

为履行这一盟约,真主命令以色列后裔唯独敬畏祂,并信仰、接受祂启示给祂的使者穆罕默德的经典,以印证和确认他们自己所拥有的经典。他们被劝告不要急于拒绝它,而要成为最先信仰它的人:"你们应当信仰我所降示的经典,它印证你们所拥有的经典,你们不要成为最先拒绝它的人。"(第41节)

该章驳斥了他们的自诩，尤其是他们长老与拉比所宣称的虔诚与敬畏神之心——他们仅仅因为曾经接受过天启，便以此自居。事实上，他们却仍然拒绝那些证实其自身经典的新启示。该章以不满的口吻质问他们：“你们命人行善，却忘记自己，而你们还诵读经典。难道你们不理解吗？”（第44节）

The sūrah refutes their pretence, particularly that of their elders and rabbis, of piety and godliness which they claim simply on the basis of having received divine revelations. The fact is that they continued to reject the new revelations which confirm their own. The sūrah asks them disapprovingly: “How can you bid others to be righteous and forget yourselves, even when you read the Scriptures? Do you not understand?” (Verse 44)

这或许是针对麦地那的犹太人在某些特定场合而言的，但它适用于所有群体和各个时代的信士与宗教领袖。

This may well have been directed at the Jews of Madinah on some specific occasions, but it applies to all believers and religious leaders of all groups and generations.

当宗教教导沦为一种谋生的职业时,它便失去了热忱。从事这一行的人开始说出自己并不相信的话,其行为也往往与言语脱节。这会使他们歪曲事实,为了迎合自身的利益与私欲而妥协观念和原则。他们的裁决、宣告与见解,即所谓的教法裁定(fatwa),听起来或许颇具说服力,但却与宗教的精神和字面要义相去甚远。

When religious teaching becomes a mere profession, it loses its fervour. Those who take it up begin to say things they do not believe and their actions tend to become divorced from their words. This can lead them to twist facts and compromise ideas and principles to serve their interests and desires. Their rulings, pronouncements and opinions, or fatwas, may sound convincing but they are far removed from the spirit and the letter of the religion.

那些自称代表某种宗教或意识形态之人的双重标准，不仅会损害他们自身，还会削弱他们所倡导的思想与宗教。于是人们听到的是动听的言辞，却看到与之相悖的丑恶行为。他们因此感到困惑，心中因信仰而生的光亮也随之黯淡。当他们对宗教的传道者失去信任后，便进而对宗教本身也失去了信任。

The double standards of those who claim to represent a certain religion or ideology not only harm them personally, but also undermine the ideas and the religions they are advocating. Thus people would hear fine words, contradicted by foul deeds. Then become confused and the light generated by faith in their hearts becomes dim. Having lost trust in religious preachers, they now lose trust in the religion itself.

当言辞不是出于真诚和笃信而说出时，它便失去了力量。

When they are not uttered with sincerity and conviction, words lose their impact.

一个人的信仰若不能在他的行为和举止中得到实际的体现,便毫无意义。当一个人的言行一致时,无论他的话语多么朴实平常,人们都会信任他,并认真对待他。他的话语之所以有力量、能产生效果,来自于说话时的真诚与诚实,而不是来自修辞或雄辩的技巧。

A man’s beliefs are meaningless unless his actions and behaviour become a practical translation of those beliefs. When a man’s conduct reflects his words, no matter how plain and ordinary these words are, people will trust him and take him seriously. His words draw their power and effect from the sincerity and honesty with which they are being uttered, not from the rhetoric or eloquence in which they are delivered.

《古兰经》多次提及坚忍，将其视为忍受艰难、做出重大决定时至关重要、不可或缺的品质。

Reference to perseverance is quite frequent in the Qur’ān, which presents it as crucial and indispensable in enduring hardship and making momentous decisions.

人在一生中可能遇到的最艰难的时刻之一，就是必须承认真理，并因此放弃权力和物质上的特权。

One of the most difficult moments anyone can encounter is having to acknowledge the truth and relinquish power and material privilege as a result.

但是，“借助祷告获得力量”这一教导，我们应当如何理解呢？伊斯兰教视祷告为人与其主、其主宰之间的纽带，人心借此获得力量与坚韧。它在人的灵魂中催生生命与能量。尽管先知穆罕默德ﷺ与真主有着独特的关系，并达到了崇高的精神虔敬境界，但每当他遭遇困苦或焦虑时，总是求助于祷告。对每一位信士而言，祷告始终是取之不尽的平安、安慰与心灵提升之源泉。

But what do we understand from the directive to ‘seek strength in... prayer’. Prayer is seen by Islam as a link between man and his Lord and Master, through which the human heart draws strength and fortitude. It generates life and energy in the human soul. Despite his unique relationship with God and the lofty level of spiritual piety he attained, the Prophet Muĥammad was known to resort to prayer every time he experienced distress or anxiety. Prayer remains an inexhaustible fountain of peace, comfort and spiritual uplift for every believer.

坚忍与敬畏之道的前提，即"苦忍"（ṣabr）与"敬畏"（taqwā），是对人终将回归真主、届时其行为将被清算并接受审判这一事实的绝对且坚定不移的信仰。这也是确立今世与来世价值准则的必要条件。一旦确立了判断这些价值的正确标准，世间的一切财富与珍宝，与后世的回报相比，便显得微不足道。

A prerequisite of perseverance, or şabr, and fear of God, or taqwā, is the absolute and unshakeable belief in man’s return to God when his actions will be reckoned and he will be judged. This is also an essential requirement for the establishment of values for this life and the life to come. Once the right criteria to judge these values are set, the world and all its treasures and riches are seen as worth very little when compared to the rewards in the hereafter.

这原本是针对麦地那犹太人的一项简单指示，结果却成为了全人类永久而持久的教训。

What started as a simple instruction initially directed at the Jews of Madinah turns out to be a permanent and enduring lesson for all mankind.

以下这节经文再次提醒以色列的后裔,神对他们的恩典与慷慨,并普遍告诫他们必将到来的复活日:{以色列的子孙啊!你们应当记念我赐予你们的恩惠,并且我使你们超越世界的人类。你们应当敬畏那一日,那日,任何灵魂都不能为另一灵魂代偿分毫,也不接受任何人的说情,不接受任何人的赎金,他们也得不到援助。}(第47-48节)

The following verse is yet another reminder from God to the Israelites of His grace and generosity towards them, and a general admonition to them about the resurrection that is certain to come: “Children of Israel! Remember My favour which I bestowed on you, and that I have preferred you over all people. Fear the day when no soul shall avail another in any way, nor shall intercession be accepted from any of them, nor ransom taken from them, and none shall receive help.” (Verses 47-48)

该声明的目的在于提醒他们想起那份荣耀与特权，以此激励他们抓住伊斯兰为他们提供的新机会，重新加入信士的共同体，并更新他们与真主立下的盟约。但同时，他们也被警告：要警惕"那一日，任何灵魂都无法为他人分毫代偿"，那一日，任何个人都无法拯救他人。

The statement was meant to remind them of that glory and privilege in order to encourage them to seize the fresh opportunity presented to them by Islam to rejoin the community of believers and renew their covenant with God. But they are also being warned about “a day when no soul shall avail another in any way,” and no individual can save another.

这是伊斯兰教最重要的原则之一。责任与问责是个人的，而非集体的，它们与个人的意志和选择自由直接相关，并且建立在神圣公义的基础之上。

This is one of the most important Islamic principles. Responsibility and accountability are personal and not collective, and are directly related to an individual’s will and freedom of choice. They are also based on divine justice.

这是一项维护人的尊严与完整性的原则，它培养并强化人的良知，提升其道德与行为的标准，并丰富他所拥有的价值观，而伊斯兰教赋予了他这些价值观的尊荣。

It is a principle that upholds the dignity and integrity of man and cultivates and strengthens his conscience. It raises his standards of morality and behaviour and enriches his wealth of values with which Islam has honoured him.

该节经文进一步强调，在那一日，无论是为任何人代求，还是为任何人赎罪，都“不会被接受”，也“不会被收取赎金”。除非一个人拥有信仰与善功的记录，否则没有任何东西能够拯救他，也无法赦免他的罪过，或他对真主的顽抗。此外，他也不会从任何其他人那里得到任何形式的帮助。

The verse further stresses that on that day, no intercession “shall be accepted..., nor ransom taken” from, or on behalf of, anyone. Unless a person has a record of faith and good deeds, nothing can save him or absolve his misdemeanours or intransigence towards God. Furthermore, he shall receive no support of any kind from anyone else.

该章接着列举真主赐予以色列后裔的恩惠,其中最重大的,是他们从法老的暴政与迫害中获得拯救。经文also描述了他们对这些恩惠的回应:缺乏感恩,并公然违背真主的诫命。"你们当记住,当时我把你们从法老的族人手中拯救出来,他们曾残酷地折磨你们,宰杀你们的儿子,只留下你们的女人。那是你们的主降下的重大考验。我为你们分开了海水,引导你们获得安全,并让法老的族人在你们眼前溺毙。"(第49-50节)

The sūrah proceeds to enumerate the favours God had extended to the Israelites, the most significant of which was their deliverance from the tyranny and persecution of the Pharaoh. It portrays their response to these favours which was marked with lack of appreciation and flagrant violation of God’s commandments. “And remember how We delivered you from Pharaoh’s people, who afflicted you with cruel suffering, killing your sons and sparing only your women. That was a grievous trial from your Lord. We parted the sea for you, led you to safety and drowned Pharaoh’s people before your very eyes.” (Verses 49-50)

《古兰经》生动地追述了以色列人的祖先所遭受的苦难，仿佛后来的犹太人自己也亲身经历过那些遭遇。它既强调了拯救的行动，也强调了在此之前的折磨与迫害。经文特别指出，整个经历包含着真主对以色列人的考验，以检验他们的信仰与决心，以及他们对主的信靠。经文中用于描述这种苦难的表达，蕴含着这样的意味：这种苦难如同定期供给的食物一般持续不断。经文突出了这种苦难的一个方面，即杀害青年男子、使妇女孤苦无依。这样做的目的是削弱犹太人，耗尽他们的力量。

The Qur’ān graphically recalls the ordeals suffered by the Israelites’ forefathers, as if the later Jews themselves had undergone those experiences. It stresses the act of deliverance as well as the torment and the persecution that preceded it. It makes the specific point that the whole experience contained an element of trial by God to the Israelites, testing their faith and resolve, and their trust in the Lord. The expression used in this verse in reference to the suffering adds connotations that the suffering was like food given regularly. It highlights one aspect of that suffering, which is the killing of young men and leaving women alone. This was meant to weaken the Jews and exhaust their strength.

该节经文旨在让听众明白：凡出于真主的意志而降临的艰难、灾祸与考验，都不会是徒劳的。一旦认识到这一点，人就会增强坚韧与道德力量，从而更容易忍受痛苦并战胜痛苦。这种经历会促使人更加亲近真主，寻求祂的怜悯与帮助，提升自己应对生活困境的能力，并增加自己在后世获得回报的分量。因此有这样意味深长的话语："那确是你们的主所降的重大考验。"（第49节）

The verse seeks to impress upon the listener that when ordained by the will of God, hardship, misfortune and tribulation will not be in vain. Once aware of this fact, one will develop more resilience and moral strength that will enable one to endure pain and overcome it much more easily. The experience will inspire one to draw closer to God and seek His mercy and help, and raise one’s capacity to cope with life’s difficulties as well as one’s credit for reward in the hereafter. Hence the telling comment: “That was a grievous trial from your Lord.” (Verse 49)

回想起这段痛苦的经历之后，此章描绘了获救的场景：真主“为你们分开了海水，拯救了你们，并在你们眼前淹死了法老的族人。”（第50节）

Having recalled the painful part of the episode, the sūrah portrays the scene of delivery when God “parted the sea for you, led you to safety and drowned Pharaoh’s people before your very eyes.” (Verse 50)

犹太人已经离开埃及,并且蒙受真主的恩典与慈悯,安全地渡过了红海。经文接着叙述这段历史:"当初我与穆萨约定四十夜,你们在他离去后就崇拜牛犊,从而成为不义者。尽管如此,我仍在此之后饶恕了你们,以期你们感恩。我将经典和准则赐予穆萨,以期你们得到正道的引导。穆萨对他的族人说:'我的族人啊,你们崇拜牛犊,是自欺自害。所以你们应当向你们的创造主悔罪,互相杀戮。这在你们的创造主看来对你们更好。'于是,他接受了你们的悔罪;他确实是常常接受悔罪的、至慈的主。"(第51-54节)

The Jews have left Egypt and, through God’s grace and mercy, crossed the Red Sea safely. The sūrah picks up the story: “And [remember, too], when We appointed for Moses forty nights, and in his absence you took to worshipping the calf, and thus became wrongdoers. Yet even after that We pardoned you, so that you might be thankful. We gave Moses the Scriptures and the Standard [by which to distinguish right from wrong], so that you might be rightly guided. Moses said to his people, ‘You, my people, have wronged yourselves by worshipping the calf Turn, then, in repentance to your Maker and slay one another. That will be better for you in your Maker’s sight.’ Thus, He accepted your repentance; for He is the One to accept repentance, the Merciful.” (Verses 51-54)

关于牛犊的这段故事，在第二十章第87至98节中有更详细的叙述，该章是在麦加早期启示的。这是犹太人历史上广为人知的一段。他们的先知暂时离开他们时，他们竟堕落到崇拜一个没有生命的物体的地步，完全无视那位蒙神恩典、将他们从法老及其军队手中拯救出来的先知的训示。经文以其真实面目描绘了他们的态度。

The episode of the calf is covered in more detail in verses 87-98 of Sūrah 20, revealed earlier in Makkah. It is a well-known chapter of Jewish history. When their Prophet left them for a while, they sank as low as worshipping an inanimate object, in total disregard of the instructions of the Prophet who saved them, by God’s grace, from Pharaoh and his army. Their attitude is described in its true colours:

“你们竟然崇拜牛犊，从而成为不义的人。”（第51节）那些在神救你们脱离了拜偶像者之后，却去崇拜牛犊模型的人，还有谁能是更大的不义者呢？

“You took to worshipping the calf, and thus became wrongdoers.” (Verse 51) Who could be a worse wrongdoer than one who worships the model of a calf after God had saved him from idolaters?

然而，上帝饶恕了他们，并把《托拉》赐给他们的先知摩西，作为他们的指引。然而，他们的队伍需要彻底的净化。如此动摇的本性，只有非常严厉的赎罪才能使之稳定：

Nevertheless, God pardoned them and gave their Prophet, Moses, the Torah as a source of guidance for them. However, there was need for a thorough cleansing of ranks. Such a shaky nature could only be steadied by a very stringent atonement:

摩西对他的百姓说："我的百姓啊，你们因崇拜牛犊而自害了。所以你们应当向你们的创造主悔罪，彼此杀戮。这在你们的创造主看来，对你们是更好的。"（第54节）因此，下令处死那些深陷迷途的人，以此作为对整个群体的洁净。

“Moses said to his people: “You, my people, have wronged yourselves by worshipping the calf Turn, then, in repentance to your Maker and slay one another. That will be better for you in your Maker’s sight.” (Verse 54) Thus, the order was given to kill those who went far astray as a means of cleansing for the whole community.

本章提醒以色列的后裔他们更多的顽固和冷酷行为："当时我说：'你们进入这座城，随意吃它丰富的食物，进城门时叩头俯伏，并说：「主啊，求你除去我们的罪负。」我就赦免你们的罪过，并要加厚赏赐行善的人。'然而，他们中间的不义者把对他们所说的话换成了别的话。"

The sūrah reminds the Children of Israel of more of their acts of intransigence and heartless behaviour: “And [remember] when We said, ‘Enter this city, eat of its abundant food as you may desire, prostrate yourselves as you enter the gates and say: “Lord, relieve us of our burden.” We will then forgive your sins and We will richly reward those who do good.’ But the wrongdoers among them substituted other words for those which they had been given.

因此，我们因他们的罪恶，降下天谴，惩罚他们。（第58-59节）

Therefore We let loose against them a scourge from heaven in requital for their transgression.” (Verses 58-59)

有些记载表明，这里所说的城市是耶路撒冷，那是一座圣城。在以色列人刚刚出埃及之后不久，神命令以色列人进入此城，把当地居民——一个身形如巨人的种族——驱逐出去。他们拒绝了，并要求摩西独自前去，而他们则在城外等候。这一事件在《古兰经》第5章第20至26节中有详细论述，其中，他们以无与伦比的傲慢对摩西说：“那片土地上住着强大的民族，除非他们离开那里，否则我们绝不会进去。如果他们离开，我们就进去。”（5：22）“摩西啊，只要他们还在那里，我们绝不会进去。那么你和你的主去战斗吧，我们就在这里坐等。”（5：24）

Some reports indicate that the city referred to here is Jerusalem, the holy city which, not long after the Jewish exodus from Egypt, God commanded the Israelites to enter, driving out its inhabitants who were a race of giants. They refused and asked Moses to do that by himself while they waited outside the city. This episode is discussed fully in verses 20-26 of Sūrah 5, where, in an attitude of unmatched insolence, they say to Moses: “Mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter.” (5: 22) “Moses, we will never go in so long as they are in it. Go forth, then, you and your Lord, and fight. We shall stay here.” (5: 24)

作为惩罚,他们在西奈沙漠的荒野中迷失了四十年,直到一代新人成长起来。这一代人在先知约书亚(嫩之子)的带领下征服了那座城市。然而,他们没有进入耶路撒冷,没有谦卑地俯伏在地,祈求上帝除去他们罪恶的重担并宽恕他们,反而采取了完全不同的态度,说出了另外的话语。

As punishment they were lost for forty years in the wilderness of the Sinai desert, until a new generation had grown up who, led by the Prophet Joshua, son of Nūn, conquered the city. However, instead of entering Jerusalem, prostrating themselves in humility, and praying God to remove their burden of sin and forgive them, they took a totally different attitude and said different words.

尽管这些事件发生的时间远晚于本节经文开头所描述的时代，但仍可清楚看出，以色列的后裔在其整个历史中，都表现出同样的傲慢、叛逆和顽固偏离的特质。

Although these events occurred at a time much later than the one described at the beginning of this section of the sūrah, it can be seen clearly that, throughout their history, the Children of Israel displayed the same characteristics of insolence, rebellion, and stubborn deviation.

让我们回想一下那个场景。以色列人为逃避迫害而离开，进入了一片沙石遍布的沙漠。烈日整日炙烤，天空不降雨水。就在他们忍受这种绝望而严酷的环境时，水从岩石中涌出，带有蜂蜜味道的甘露从天而降，成群的鹌鹑也开始飞来。

Let us recall the scene. The Israelites have fled from persecution and have journeyed into a desert of sand and rocks. The sun beats down all day and the sky will yield no rain. While they endure these desperate and hostile conditions, water springs out of the rocks, honey-tasting manna falls from the sky and quails begin to arrive in multitudes.

尽管如此，人们的思想依然封闭，内心顽固，态度僵硬。他们无法超越眼前的局面，也无法理解他们逃离埃及的目的。真主曾使他们脱离法老的屈辱与迫害，目的是恢复他们的尊严、荣誉与自由。

But despite all this, the people’s minds remained closed, their hearts intractable and their attitude rigid. They could not rise to the occasion or appreciate the purpose of their flight from Egypt. God had delivered them from the humiliation and persecution of the Pharaoh in order to restore their honour, dignity and freedom.

不言而喻,这其中是要付出代价的。他们将继承圣城耶路撒冷,但必须先将其攻取。

Needless to say, there was a price to be paid. They were to inherit the holy city of Jerusalem; but they had to capture it first.

以色列人似乎并不珍惜这份尊荣，也不愿为此做出必要的牺牲。他们确实不能承担真主所托付给他们的使命与责任。他们甚至不愿舍弃日常生活中最平常的需要和习惯，以便穿越沙漠那短暂却艰苦的旅程，走向荣耀、自由与尊严。

The Israelites did not seem to appreciate that honour or to be ready to make the necessary sacrifices. They simply were not up to the commitment and the responsibility that God had entrusted them with. They were not prepared even to sacrifice the most mundane of their daily needs and habits, so that they might undertake the brief but harsh journey across the desert, on their way to glory, freedom and dignity.

《古兰经》提醒麦地那的犹太人他们祖先曾向穆萨（Moses）提出的要求，并对早期的以色列人说："[你们当记念]当时你们说：'穆萨啊！我们不能只吃一种食物了。求你为我们祈求你的主，为我们从大地所生的菜蔬、黄瓜、大蒜、扁豆和洋葱中，给我们生长出一些来。'他说：'你们要用较好的东西换取较次的东西吗？你们去往任何一座城市吧，你们必得所求的。'他们遭受了屈辱和贫困，并招致了真主的愤怒，因为他们否认真主的启示，无理地杀害众先知，又因为他们坚持违抗和越轨。"（第61节）

The Qur’ān reminds the Jews of Madinah of what their forefathers had asked of Moses and addresses the early Israelites, saying: “[And remember] when you said, Moses! We can no longer put up with one kind of food. Pray to your Lord, then, to bring forth for us some of what the earth produces of green herbs, cucumber, garlic, lentils and onions.’ He said, ‘Would you take a lesser thing in exchange for what is much better? Go down to any land and you shall have what you asked for.’ Ignominy and humiliation were stamped upon them and they incurred the wrath of God, because they denied His revelations and slew prophets against all right, and because they persisted in their disobedience and transgression.” (Verse 61)

没有哪个民族在历史上表现出比犹太人更多的顽固和执拗。他们残忍无情地杀害并残害了许多先知和使者。几个世纪以来，他们对神、对自己的宗教和民族都表现出了极端的态度。

No other nation in history has shown more intransigence and obstinacy than the Jews. They viciously and mercilessly killed and mutilated a number of prophets and messengers. They have over the centuries displayed the most extreme attitudes towards God, and towards their own religion and people.

然而,他们一向夸耀自己的美德,并提出了令人难以置信的主张:他们是最蒙受正道指引的民族,是神的选民,也是唯一能够得救的人民。古兰经在本章中对这类主张作出了彻底的驳斥。本章进而强调了神的宗教统一性这一最根本、最具包容性的原则。古兰经确立了这样的道理:对神的信仰对所有群体和民族而言都是同一的,并且它会导向正义与善行。神的恩典与慈悲不是任何特定种族或民族的专属或特权。

Nevertheless, they have always boasted of their virtue and made the implausible claims of being the most rightly-guided nation, the chosen people of God and the only people that shall be saved. Such claims are totally refuted by the Qur’ān which, in this sūrah, goes on to stress the most basic and all-embracing principle of the unity of God’s religion. It establishes that belief in God is one and the same for all groups and nations, and that it will lead to righteousness and good deeds. God’s grace and mercy are not the monopoly or the privilege of any particular racial or ethnic group.

它们延伸至人类历史各个阶段的所有信士，代代相传，直至上主最终启示的降临，而这一启示将使所有信士团结起来。"凡信仰的人，以及犹太人、基督徒和沙比俩人，凡信仰真主和末日并行善的人，他们必在主那里获得报酬，他们也无所畏惧，无所忧伤。"（第62节）

They are extended to all believers at all stages of human history, in succession, until the arrival of God’s final message, which would unite all believers. “Those who believe, and those who are Jews, and the Christians and the Sabaeans — anyone who believes in God and the Last Day, and does what is right, shall have their reward with their Lord. They have nothing to fear nor shall they grieve.” (Verse 62)

“信道者”在此处指穆斯林，而“萨比仪”大概指伊斯兰教以前阿拉伯人中的一个宗教群体。他们不满偶像崇拜，寻求信仰亚伯拉罕的独一之神，并与阿拉伯的多神教徒划清界限。他们的名称源自阿拉伯语词“saba’”，用来形容背弃祖先宗教的人。在一些注释中，他们被与崇拜星辰的星象教（Sabaism）信徒混为一谈。

‘Those who believe’, as used here refers to the Muslims, while “Sabaeans” probably refers to a pre-Islamic religious group among the Arabs who were unhappy with idolatry and sought belief in the one God of Abraham, cutting themselves off from the pagan Arabs. Their name comes from the Arab word saba’, describing a person who has abandoned the religion of his forefathers. In some commentaries, they are confused with the followers of Sabaism, who worshipped stars.

该节经文确认，所有信仰真主与末日的宗教群体都将在真主那里获得报酬，并可以安心，他们将得救。主要标准是宗教信仰，而非种族或民族归属。随着伊斯兰的降临，这一点变得更加清晰，因为神圣信仰的最终版本已经确立。

The verse affirms that all of those religious communities who believe in God and the Last Day shall obtain their reward with God and may rest assured that they will be saved. The main criterion is religious belief rather than ethnic or national affiliation. With the advent of Islam this comes into sharper focus, because the final version of divine faith has been established.

本章接下来谈到他们违背与真主之间的盟约、未能履行其要求的另一种表现。这一次表现为在诱惑与短期利益面前的软弱。"你们确已知道你们中违犯安息日的人。我对他们说：你们应当成为被驱逐的猿猴。"我把这件事作为对当时之人和后世之人的鉴戒，也作为对敬畏者的训诫。"（第65-66节）

The sūrah moves on to yet another manifestation of their violations of their covenant with God, and their failure to fulfil its requirements. This time it takes the form of weakness in the face of temptation and the prospect of short-term gain. “You are well aware of those of you who broke the Sabbath. To them We said, Be as despicable apes.’ Through that [punishment] We set an example to their own time and for all times to come, and an admonition to the God-fearing.” (Verses 65-66)

在《古兰经》的其他地方，我们可以看到他们违犯安息日的细节：“你且问他们那个靠近海边的城市的情形：他们在安息日违犯命令的时候，鱼怎样在安息日浮出水面到他们那里，而在不是安息日的时候，鱼却不到他们那里。这是我因他们犯罪而考验他们的。”（7：163）他们曾请求为他们指定一个休息的日子。真主便为他们定了星期六为不从事谋生工作的日子。随后，真主以一项明显的考验来试验他们：安息日那天，大量的鱼会游到岸边，而其他日子则不会。以色列人被贪欲所支配，未能通过这场考验。为了遵守与真主所立的某项盟约这样微不足道的事情，他们不可能放弃这样的机会！于是，他们狡猾而公然地违犯了安息日：鱼游到岸边时便将其捕获，并等到安息日结束的次日才去收取。结果，他们受到了严厉的训斥，被贬为不过是“卑劣的猿猴”，因为他们的心智和行为已经堕落到极其可憎的地步。

Elsewhere in the Qur’ān we have the details of their violation of the Sabbath: “Ask them about the town which stood by the sea: how its people profaned the Sabbath. Each Sabbath their fish appeared before them breaking the water’s surface, but they would not come near them on other than Sabbath days.” (7: 163) They had requested that a day should be assigned to them for rest. God set them Saturday as a day when they do not work for a living. He then put them to a clear test when fish would come to the shore in large numbers on the Sabbath but not on other days of the week. Overwhelmed by greed, the Israelites were not able to pass that test. It was not in their nature to let such an opportunity go by for the sake of such a trivial matter as the observance of a certain covenant made with God! Thus, deviously and flagrantly, they violated the Sabbath by trapping the fish when they came to the shore and waiting until the next day, when the Sabbath was over, to collect them. As a consequence, they were severely reprimanded and rated as no more than ‘despicable apes’, since their mentality and behaviour had sunk to utterly revolting depths.

他们因背弃了真主所托付的信任而理应受到应有的惩罚;他们因丧失自律与自控而辱没了自身的人性,沉沦到了那些没有自由意志、只受需要与欲望驱使的动物的最低层次。阿拉伯原文或许可以被理解为他们被实体地变成了猿猴,但这并非必然如此。他们在思想与精神上早已沉沦到了那一层次。

They had earned their due punishment for breaching the trust God had placed in them, abased their humanity by losing their self discipline and control, and descended to the lowest level of animals who have no free will of their own, but are driven by their needs and desires. It is not imperative that they should be physically changed into apes, as the Arabic text may be taken to mean. They had already sunk into that level by thought and spirit.

这件事在他们的历史上被记载为一个有益的教训，对于他们以及此后将要到来的信士世代而言，都是如此。

本段以牛的故事作结，这个故事在《古兰经》其他地方并未提及，故在此完整叙述。该故事描绘了以色列后裔狡猾且顽固的形象，他们总是寻找借口和理由为自己的失败辩解。

The present passage is rounded off by the story of the cow, told here in full since it is not mentioned elsewhere in the Qur’ān. The story depicts the Israelites as shifty and stubborn people, ever looking for excuses and justification for their failures.

当穆萨对他的族人说：“真主命令你们宰一头母牛。”他们说：“你在戏弄我们吗？”他说：“我求真主保护，不让我做愚昧无知的人。”他们说：“请你为我们向你的主祈求，让祂向我们说明那母牛是怎样的。”他说：“祂说，那母牛既不能太老，也不能太小，要处于两者之间。你们就照所命令的去做吧。”他们说：“请你为我们向你的主祈求，让祂向我们说明那母牛是什么颜色的。”他说：“祂说，那母牛应是黄色的，颜色鲜艳，令观看的人喜悦。”他们说：“请你为我们向你的主祈求，让祂向我们说明那母牛究竟是什么样的，因为在我们看来，母牛都很相似。如果真主愿意，我们必定会得到正道的引导。”他回答：“祂说，那母牛不曾被驯服来耕地或浇灌田园，它健全无瑕，身上没有任何别的颜色的斑点。”他们说：“现在你才说出了真实的描述。”于是他们宰了那母牛，虽然他们几乎不愿去做。 你们曾杀害一个人，然后彼此推诿这件事。真主必定会显露你们所隐瞒的事。我们说：“你们就用那母牛的一部分去击打死者。”真主就这样使死人复活，并向你们展示祂的迹象，以便你们能够理智地思考。（第67至73节）

When Moses said to his people, ‘God commands you to sacrifice a cow, ‘ they said, Are you mocking at us?’ He said, ‘God forbid that I should be so ignorant.’ They said, ‘Pray on our behalf to your Lord to make plain to us what kind of cow she should be.’ He said, ‘He says let her be neither an old cow nor a young heifer, but of an age in between. Do, then, as you are commanded.’ They said, Tray on our behalf to your Lord to make clear to us of what colour she should be.’ [Moses] replied, ‘He says let her be a yellow cow, bright of hue, pleasing to the beholder.’ They said, Tray on our behalf to your Lord to make plain to us of what exact type she should be, for to us cows are much alike. We shall, God willing, be guided aright.’ [Moses] answered, ‘He says let her be a cow, not broken-in to plough the earth or water the tillage, free of all fault, without markings of any other colour.’ Said they, ‘Now you have given the right description.’ They sacrificed her, although they had almost left it undone. Having slain a human being, you cast the blame on one another for this [murder]. God would definitely reveal what you have concealed. We said, ‘Strike him with a piece of it. Thus God brings the dead back to life and shows you His signs, so that you may use your reason.’ (Verses 67-73)

这段简要的叙述突显了若干问题，包括以色列人心理的本质与倾向、真主的大能、死后的复活、生与死的本质。此外，我们还可以思考这个故事的叙述方式中所蕴含的文体特色，这些特色使它与本章的语境完美契合。

This brief account highlights a number of issues, including the nature and disposition of the Israelite mentality, God’s power, life after death, and the nature of life and death. Moreover, we may reflect on the stylistic touches in the way the story is told, which fit it perfectly into the context of the sūrah.

以色列人的性格在这个故事中表现得非常清楚：他们缺乏对真主的信心或信任，不愿相信他们的先知，对先知的号召迟疑不决，还倾向于嘲笑和讥讽所听到的内容，并且态度无礼放肆。

The Israelite character comes through very clearly in this story, reflecting lack of faith or trust in God, reluctance to believe their Prophets and hesitation in responding to them, and a tendency to mock and ridicule what they are told, coupled with impertinence.

一旦他们执行了命令，真主便向他们启示了其中的用意：

As soon as they carried out the command, God revealed to them its purpose:

{“你们杀了一个人，然后彼此推诿其责。而真主必将显露你们所隐瞒的。”我们说：“你们用这牛的一部分去击打他。”真主就是这样使死者复活，并向你们显示他的迹象，以便你们理解。}（第72-73节）

“Having slain a human being, you cast the blame on one another for this [murder]. God would definitely reveal what you have concealed. We said, ‘Strike him with a piece of it. Thus God brings the dead back to life and shows you His signs, so that you may use your reason.’“ (Verses 72-73)

这是这个故事的第二个方面，它彰显了真主的大能、复活的真实性，以及生与死的本质。叙述的方式转为直接引语。真主已向摩西时代的以色列人启示了让他们宰杀一头牛的智慧。有一个人被杀害了，而当时没有可用的证人，他们便互相指责对方是凶手。真主想向他们展示，祂能够使受害者复活，以便指认杀人者或杀人的人。这是通过用宰杀的牛的一块肉击打死者的尸体而实现的。谜团就此解开，正义得到了伸张。

This is the second aspect of the story, which highlights God’s power, the reality of resurrection and the nature of life and death. The mode changes from narration to direct speech. God has revealed to the Israelites under Moses the wisdom behind asking them to slaughter a cow. A man had been murdered and, with no witnesses available, they were blaming one another for his murder. God wanted to demonstrate to them that He could bring the victim back to life to identify his killer or killers. This was achieved by striking the dead man’s body with a piece of the sacrificial cow. The mystery was solved and justice was done.

这里的问题在于：既然真主能够让死者复活，而无需借助任何特定的方式，那么这一做法为何还有必要？被宰杀的牛与被谋杀者复活之间，又能有什么关系呢？

The question here is why this approach should be necessary when God can restore the dead to life without the need for anything in particular. What possible relationship could there be between the sacrificed cow and the murdered person being restored to life?

犹太人习惯宰杀牛只,但一块牛肉怎能使死尸复活呢?它本身没有生命,也没有赋予生命的能力。合乎逻辑的答案是,整件事情都具有象征意义,旨在彰显上帝的大能;这种大能如何运作,人类无法理解。我们时时刻刻都能看到上帝大能所产生的效果,却无法把握它的实质,也无法理解它的运作方式。

The Jews were accustomed to sacrificing cows, but why should a piece of meat restore life to a dead body when it had no life and no ability to give life? The logical answer is that the whole event was symbolic, intended to demonstrate God’s power, the workings of which human beings cannot comprehend. We see the effects of God’s power around us all the time, but we are not able to grasp its reality or the way it works.

“如此，真主使死者复活……”——正如他们亲眼所见那样轻而易举、毫不费力，尽管他们无法理解其中的缘由。

“Thus God brings the dead back to life... “— just as effortlessly and readily as they had seen, though they could not understand how it happened.