这段新的文字在前文对犹太人针对伊斯兰和穆斯林阴谋的阐述基础上又更进一步,揭示了他们根深蒂固的仇恨、背信与挑衅行为背后的原因。文中向穆斯林发出了严正的警告,要求他们在应对犹太人充满敌意和恶意的图谋时保持警惕。文中还明确告诫穆斯林不要效仿犹太人的行为,也不要上他们的当、中他们的诡计。

This new passage takes the exposition of Jewish intrigue against Islam and the Muslims a step further, revealing the reasons that lie behind their deep-seated hatred and their treachery and troublemaking. It gives Muslims strong warnings, requiring them to be on their guard in dealing with the hostile and malicious scheming of the Jews. Muslims are pointedly told not to emulate the behaviour of the Jews, or to fall for their trickery and deceit.

看来，在伊斯兰教的形成初期，犹太人曾就伊斯兰教的一些律法与要求所作的修改和调整大做文章。他们借此在穆斯林心中制造疑虑，质疑这一宗教的效力与真实性。他们争辩说，如果这些律法和观念源自真主，那就不需要被更改或替代。

It appears that the Jews were making an issue of the modifications and amendments that had to be made to some Islamic rules and requirements during the formative years of Islam. They utilized this to raise doubts in Muslim minds, questioning the validity and veracity of their religion. Had those rules and ideas originated from God, the Jews argued, they would not have had to be changed or replaced.

这场阴险的运动在穆斯林礼拜时所面向的方向——即朝向（qiblah）——从耶路撒冷改为麦加的天房（Ka`bah）时，势头变得更加强劲。那是在先知ﷺ迁至麦地那之后十六个月，即公元622年。

This insidious campaign gathered strength when the direction faced by Muslims in prayer, the qiblah, was changed from Jerusalem to the Ka`bah in Makkah, sixteen months after the Prophet’s arrival in Madinah in 622 CE.

当先知抵达麦地那后，他指示信众在礼拜时面向耶路撒冷，那是犹太教的圣城。这让犹太人有理由争辩说，他们的信仰更为优越，是唯一的真正宗教。这使先知心中产生了一个愿望，尽管他从未用言语表达过这种心情：希望礼拜时能够面向麦加的天房（克尔白）。随着时间的推移，这种心愿愈发强烈，直到他这个未曾说出口的愿望得到了满足，我们将在本章后面看到这一点。

On his arrival in Madinah, the Prophet instructed his followers to turn towards Jerusalem, the sacred city of Judaism, in prayer, which gave the Jews reason to argue that their faith was superior, the one and only true religion. This made the Prophet wish, although he never expressed his feelings in words, that prayers could be made facing the Ka`bah in Makkah. As time went by, this feeling grew even stronger until his unspoken wish was granted, as we shall see later in the sūrah.

由于变更qiblah使以色列人失去了他们在信仰的价值与地位问题上所依据的论据,他们便发起了一场恶意而隐秘的运动,旨在败坏伊斯兰教的神圣起源并质疑其真实性。他们直击伊斯兰教的根本,与穆斯林争辩说:如果礼拜时面向耶路撒冷无效,那么他们此前的崇拜便是徒劳的;而如果它是有效的,那么就没有理由变更qiblah。他们是在动摇穆斯林对神的回报的信仰之根基,更严重的是,是在质疑先知领导之智慧与洞察力。

Since the change of qiblah deprived the Israelites of the basis for their argument concerning the merits and status of their faith, they launched a malevolent and surreptitious campaign aimed at discrediting the divine origins of Islam and questioning its veracity. They went for the very foundations of Islam, arguing with the Muslims that if facing Jerusalem during Prayer had not been valid, their worship hitherto would have been in vain; but that if it had been valid, there would be no justification for a change of qiblah. They were hitting at the very roots of the Muslims’ faith in God’s reward and, more seriously, at the wisdom and insight of the Prophet’s leadership.

“信士们啊！你们不要说“请你照顾我们”，而要说“请你体谅我们”，并且要听从。不信道者将受痛苦的刑罚。有经典的不信道者和以物配主者，都不喜欢主赐予你们任何福利。但真主以自己的慈恩，特别拣选他所意欲的人，真主是有大恩的。我所废除的或使人忘掉的任何节文，我必以更优的或同样的节文代替它。你岂不知真主对于万事是全能的吗？你岂不知天地的主权是属于真主的吗？除真主外，你们没有任何保护者，也没有任何援助者。你们想要向你们的使者提出像先前向穆萨提出的那样的要求吗？谁以信仰交换不信仰，谁确已迷失了正路。有经典的人中，许多人希望在你们信道之后，使你们重新变为不信道者，这是他们由于内心的嫉妒，在真理已经明白之后做出的。你们应当宽恕，应当容忍，直到真主降下他的命令。真主对于万事确是全能的。你们应当谨守拜功，完纳天课。你们为自己所做的任何善事，都必在真主那里找到。真主是明察你们的行为的。（第2章第104-110节）

“Believers, do not say [to the Prophet]: “Listen to us,’ but say: “Have patience with us,’ and hearken. Grievous suffering awaits the unbelievers. Neither the unbelievers among the people of earlier revelations nor the idolaters would like to see any blessing ever bestowed upon you by your Lord. But God favours with His mercy whom He wills; His grace is infinite. Any revelation We annul or consign to oblivion We replace with a better or similar one. Do you not know that God has power over all things? Do you not know that God has sovereignty over the heavens and the earth, and that apart from God you have no one to protect you or give you help? Do you wish to ask of the Messenger who has been sent to you the same as was formerly asked of Moses? He who barters faith for unbelief has surely strayed away from the right path. Many among the people of earlier revelations would love to lead you back to unbelief now that you have embraced the faith. This they do out of deep-seated envy, after the truth has become manifest to them; so forgive and forbear until God makes known His decree. Indeed, God has power over all things. Attend regularly to your prayer and pay zakāt (financial duty); for, whatever good you do for your own sake you shall find it with God. God sees all that you do. (Verses 104-110)

本段开头的经文是对信士们说的,告诫他们不要效仿犹太人,在与先知交谈时玩弄某些阿拉伯语词汇的读音。其中一个词是 rā`inā,意为"请听我们说",但其发音可以被微妙地改变,从而表达"冲动愚蠢的人"这一冒犯之义。他们之所以采用这种怯懦的辱骂方式,是因为不敢公开侮辱先知ﷺ。穆斯林因此被劝诫,在向先知ﷺ说话时,应使用意义相近、却不会被扭曲成冒犯之义的词语。

The opening verse of this passage addresses the believers, asking them not to emulate the Jews in their play on certain Arabic words when speaking to the Prophet. One such word is rā`inā, which means “listen to us”, but the sound of which could be subtly varied to convey the offensive meaning of ‘an impulsive fool’. They would resort to this cowardly form of abuse because they would not dare insult the Prophet openly. The Muslims were advised to use synonymous words that could not be twisted to give an offensive meaning in their address to the Prophet.

这种行为不仅显示了犹太人对穆斯林的怨恨与嫉妒之深，也显示出犹太人的无礼与阴险。《古兰经》提及这些行为，是为了表明真主对先知和穆斯林是多么关怀、多么眷顾，以及祂愿意如何捍卫和保护他们，抵御那些诋毁者。

This kind of behaviour not only shows the extent of Jewish resentment and envy towards the Muslims, it also shows the Jews as discourteous and underhand. The Qur’ān mentions these activities to indicate how caring and well disposed God is towards the Prophet and the Muslims, and how much He is willing to defend and protect them against their detractors.

该章接着论述犹太教徒和基督教徒各自提出的一些一般性主张：他们声称只有自己是正义的人，在来世必定能进入天堂。与此同时，他们仍不断相互谴责、彼此指控。随后经文给出了关于此事的真主最终的裁定：“他们说：‘只有犹太教徒或基督教徒才能进入天堂。’这只是他们的痴心妄想。你说：‘如果你们所言属实，就拿出你们的证据来吧。’诚然，凡归顺真主并且行善的人，必在主那里获得报酬；他们无所畏惧，也不会忧伤。’犹太教徒说基督教徒的信仰毫无根据，基督教徒说犹太教徒的信仰毫无根据，然而他们都在诵读经典。那些没有知识的人也如此说。真主将在复活日裁决他们之间的一切争端。”（第111-113节）

The sūrah then deals with some general claims made by Jews and Christians, to the effect that they are the only righteous people who are assured of being admitted to heaven in the life to come. At the same time they continue to denounce and throw charges at each other. It then goes on to give God’s final word on the matter. “They declare, ‘None shall enter Paradise unless he is a Jew or a Christian.’ Such are their wishful fancies. Say, ‘Produce your proof, if what you say is true.’ Indeed, whoever surrender themselves to God, while doing good works, shall have their reward with their Lord; they shall have nothing to fear nor shall they grieve. The Jews say the Christians have no basis for their faith and the Christians say the Jews have no basis for their faith. Yet they both recite the Scriptures. Those devoid of knowledge say likewise, and on the Day of Judgement God shall judge between them on all their disputes.” (Verses 111-113)

尽管在《古兰经》降示之时，麦地那的基督教徒人数远不及犹太教徒，但经文同时提及这两个群体以及多神教徒，驳斥他们的主张为毫无根据，并要求他们提出证据支持其论点。“他们说：除非是犹太教徒或基督教徒，否则任何人都不能进入乐园。”这是对两个群体所持论点的一种并列转述。

Although, when the Qur’ān was being revealed, there was no strong Christian presence in Madinah, as compared to that of the Jews, the text refers to both groups as well as to the polytheists, dismissing their claims as baseless and challenging them to provide evidence to support their argument. “They declare: None shall enter Paradise unless he is a Jew or a Christian.” This is a dual report of what both groups argued.

否则，犹太人过去宣称只有他们才注定进入天堂，基督徒则为自己提出同样的主张。这两种说法都是自夸，且没有任何证据支持。因此，真主指示先知驳斥他们的主张： Note: the original says "God" (not "Allah"), so per the rules I used the Chinese word for God. Also, "the Prophet" here refers to the Prophet Muhammad, so ﷺ should follow it. Corrected translation: 否则，犹太人过去宣称只有他们才注定进入天堂，基督徒则为自己提出同样的主张。这两种说法都是自夸，且没有任何证据支持。因此，神指示先知ﷺ驳斥他们的主张：

Otherwise, the Jews used to claim that only they were destined for heaven, and the Christians claimed that for themselves. Both statements are boastful, without supporting evidence. Hence, God instructs the Prophet to challenge their claims:

“说：‘如果你们所说的是真实的，就拿出你们的证据来。’”（第111节）

“Say: ‘Produce your proof if what you say is true.’“ (Verse 111)

该章接着确立了伊斯兰教的另一项基本原则：报酬与行为相称，不因某一民族、某一群体或某个人而有所偏袒。在这方面，决定因素是信仰以及对真主的顺服，而非头衔、血统或名号。经文说："凡使自己顺服真主并行善的人，必在主那里获得报酬，他们必无恐惧，也不忧伤。"（第112节）

该章接着论述了犹太人和基督徒所持的某些扭曲的神性概念。它突出了这些观念与阿拉伯多神教徒所持信仰之间的鲜明对比，并着重指出两者之间惊人的相似之处，然后纠正这些错误观念，阐明伊斯兰教真正的一神论信仰。"他们说：'真主已经选取了一个儿子。'赞颂他超绝万物！天地间的一切都属于他，万物都顺服于他。他是天地的创造者。他一旦决定某事，只需对它说一声'有'，它便成为现实。那些无知的人说：'为什么真主不对我们说话，也不向我们显示一个迹象呢？'在他们之前的人也曾提出过同样的要求：他们的心都是一样的。我们已经为那些坚定信念的人清楚地昭示了迹象。"（第116-118节）

The sūrah then discusses certain distorted concepts of Godhead held by Jews and Christians. It highlights the contrast between those and the beliefs held by the pagan Arabs, emphasizing the striking similarities, before it corrects those erroneous concepts and presents the true unitarian belief of Islam. “They say, ‘God has taken to Himself a son.’ Limitless is He in His glory! His is all that is in the heavens and on earth; all things are obedient to Him. He is the Originator of the heavens and the earth. When He wills something to be, He need only say, Be, and it is. Those devoid of knowledge say, ‘Why does not God speak to us, nor is a sign shown to us?’ The same demands were made by people before them: their hearts are all alike. We have made the signs very clear for those with firm conviction.” (Verses 116-118)

诚然,"上帝之父"这一完全错误的观念并不仅限于视耶稣为上帝之子的基督徒;因为也有一些犹太人相信以斯拉是上帝之子,而阿拉伯的多神崇拜者则认为天使是上帝的女儿。本章逐一谴责了这三个群体,他们当时在阿拉伯都极力敌视伊斯兰教,但本章并未详述他们的信仰内容。

Indeed, the totally misguided notion of “God the Father” was not restricted to the Christians who take Jesus to be the son of God; for some Jews also believed that Ezra was a son of God, while the Arab idolaters believed that the angels were God’s daughters. The sūrah condemns these three groups, all fiercely antagonistic towards Islam in Arabia at the time, without going into details of their beliefs.

值得注意的是，那些群体与当今反对伊斯兰的三大势力极为相似，即世界犹太复国主义、十字军式的教会以及国际共产主义，其中国际共产主义对伊斯兰的敌视甚至超过了阿拉伯的多神教徒。

It is interesting to note here that those groups compare very closely with the three groups that are opposed to Islam today, as represented by world Zionism, the crusading Churches and international Communism, the last being even more hostile to Islam than the Arab idolaters ever were.

通过将三个阵营并列在一起，《古兰经》把犹太教和基督教中荒谬的信仰等同于偶像崇拜，并且通过提出正确的一神论信仰，隐含地驳斥了它们自称独享正义与救赎的说法："赞颂超绝万物的真主，天地间的一切都是他的，万物都顺服他。他是天地的创造者。他一旦决定某事，只对它说一声'有'，它就有了。"（第116-117节）

By grouping all three camps together, the Qur’ān equates the absurd Jewish and Christian beliefs with those of idolatry, and it implicitly refutes their claims to exclusive righteousness and salvation by putting forward the correct version of unitarian belief: “Limitless is He in His Glory. His is all that is in the heavens and on earth; all things are obedient to Him. He is the Originator of the heavens and the earth. When He wills something to be, He need only say, ‘Be’, and it is.” (Verses 116-117)

在驳斥了犹太人、基督徒和阿拉伯多神教徒的错误说法，并揭示了他们反对伊斯兰的真正动机之后，本章直接对先知穆罕默德ﷺ说话，明确他的使命，并规定他的职责。它也揭示了他与犹太人和基督徒之间争端的真实性质：他们想索取一个极高的代价，而穆罕默德ﷺ既不拥有，也无力承担。 “我确已以真理派遣你，作报喜者和警告者。你不会被问及那些注定要入烈火的人。除非你遵从他们的信仰，否则犹太教徒和基督教徒永远不会喜悦你。你说：‘真主的引导才是唯一的正道。’在知识已经降临你之后，你若顺从他们的私欲，你就不会有任何能保护你免受真主惩罚的人，也不会有任何援助者。我所赐予经典的人们，按照它应有的诵读方式诵读它，他们真心信仰它；而否认它的人，才是真正的亏损者。”（第119-121节）

Having dismissed the false claims of the Jews, the Christians and the Arab idolaters and revealed the real motives driving them to oppose Islam, the sūrah directly addresses the Prophet Muĥammad in order to define his mission and specify his responsibilities. It also exposes the true nature of the dispute between him and the Jews and Christians, who wanted to exact a very high price that Muĥammad neither possessed nor was able to afford. “We have sent you with the truth; a bearer of glad tidings and a warner. You shall not be questioned about those who are destined for the blazing fire. Never will the Jews nor yet the Christians be pleased with you unless you follow their faith. Say, ‘Gods guidance is the only true guidance. ‘Should you follow their desires after all the knowledge that has come to you, you would have none to protect you from God, nor to give you help. Those to whom We have given the Book, and who recite it as it ought to be recited, truly believe in it; those who deny it are utter losers.” (Verses 119-121)

“我们确已以真理派遣你……”这段经文开头的这句话，给予先知极其有力的安慰，能够帮助他消除对自己使命性质的任何疑虑或恐惧，并挫败任何企图破坏这一使命的阴谋或威胁。此句的表达非常锐利、简洁，因而极具力量和震撼性。

“We have sent you with the truth...” This opening statement in these verses gives strong reassurance to the Prophet that would help him to dispel any doubts or fears regarding the nature of his mission, and to foil any schemes or threats to undermine it. It is expressed very sharply and succinctly, giving it force and impact.

“报喜者与警告者。”穆罕默德的使命是传达真主的信息：向接受它的人报喜，向拒绝它的人警告。这就是他任务的全部内容。他不会因那些最终入火狱的人而受到追问，因为他们的结局是由他们自己的行为造成的。

“A bearer of glad tidings and a warner.” Muĥammad’s mission was to deliver God’s message, giving the good news to those who accept it and warning those who reject it. This is the total sum of his task. He would not be questioned about those who would end up in hell, because they would have met their fate as a result of their own actions.

先知还被告知，犹太教徒和基督教徒将会持续反对他、对他进行阴谋策划。他们绝不会与伊斯兰教讲和，除非穆罕默德放弃伊斯兰教，接受他们扭曲的信仰和前文提到的错误观念，否则他们绝不会感到满意。他们所追求的并非证据或资格的证明；也不是因为怀疑他的诚信或他所接受的启示的真实性。除非穆罕默德ﷺ承诺他愿意放弃作为真主使者的使命，并接受他们的信仰，否则似乎没有任何东西能够令他们满意或信服。

The Prophet is also told that the Jews and the Christians would continue to oppose and scheme against him. They would never make peace with Islam, nor be satisfied unless Muĥammad abandoned Islam and took up their distorted beliefs and erroneous ideas, referred to earlier. It was not evidence or proof of credentials they were after; nor was it because they doubted his integrity or the truth of the revelations he had received. Nothing would seem to satisfy or convince them apart from an undertaking by Muĥammad that he was ready to relinquish his commission as Messenger of God and adopt their faith.