我们首先要注意的是这段经文的开头，它具有特别的意义：“那些是使者们！”《古兰经》并没有像我们通常指称一群人那样，说“这些使者”。对他们的提及以一种颇为特别的方式开始，以突出某些强烈的含义。

The first thing we note in this passage is its opening phrase, which carries special significance: “Those are the Messengers!” The Qur’ān does not refer to them as, ‘these messengers’, as we would normally refer to a group of people. Reference to them is started in a rather unusual way to highlight certain strong implications.

“这些就是使者！”他们是一群特殊的人，有着特殊的品性，但同时他们也是普通的人类。那么，他们究竟是谁呢？

“Those are the Messengers!” They are a special group of people, with a special nature, but they are at the same time ordinary human beings. Who are they, then?

这些问题是什么？他们所传达的信息的本质是什么？他们是如何被赋予这信息的？为什么只有这些人被选为使者？我一直不愿尝试回答这些问题，因为每当我思考人类接受神圣启示的意义时，我都会产生许多感受，并察觉到若干含义，而我无法用言语充分表达。然而，为了解释其中所涉及的概念，即便表达得并不完善，我仍必须将其诉诸文字。

What is the nature of their message? How are they given it? And why are only these people made Messengers? These are questions I have always felt reluctant to try to answer, because when I consider the significance of a divine message given to man, I experience a host of feelings and identify several meanings which I cannot adequately express in words. Yet put them in words I must, in order to explain the concept involved, however inadequately.

这个我们所生活的世界，有一些支撑其存在的基本法则。这些是上帝所设定运行的自然法则。它们支配着宇宙中的一切。随着知识的增长，人类会发现这些法则的某些边缘方面。但人所发现的，自然地仍在他的感知与理解能力范围之内。这些能力与他在世上的一生中所被赋予的角色相称。人类探索这些法则的努力依赖两种基本方法：观察和实验。就其本质而言，两者都是局部的，其结论绝非绝对。它们偶尔会导向对自然法则某些方面的发现，但这种情况极少发生，且需要漫长的时间。人所发现的一切，都具有暂时和局部的性质，既非定论，也非绝对。这是因为支配所有自然法则之间相互关系与和谐的总体法则，将对人类保持隐藏：它无法通过人类的观察被发现，而人类的观察始终是有限的，无论经历多长时间。这里要说明的是，在这方面，最终的决定因素不是时间，而是人在其构造与人生角色中的局限。由于这一角色本身有限，其限制又因人类在地球上的寿命同样有限而加重。因此，人在这个世界上所拥有的一切发现手段，以及它们得出的一切结论，都始终局限于这一有限范围之内。

The world we live in has certain basic laws supporting its existence. These are the laws of nature which God has set in operation. They govern everything in the universe. Man discovers certain peripheral aspects of these laws as his knowledge increases. But what he discovers remains naturally within the scope of his faculties of perception and understanding. These are suitable to the role assigned to him during his life duration on earth. His efforts to discover these laws rely on two basic methods: observation and experiment. By nature, both are partial, and their conclusions are by no means absolute. They occasionally lead to the discovery of some aspects of natural laws, but this takes place very infrequently and over long periods of time. Whatever man discovers remains of a temporary and partial nature, neither conclusive nor absolute. That is because the overall law that governs the inter-relationship and harmony between all natural laws will remain hidden from man: it cannot be discovered by human observation, which remains limited, over any period of time. The point here is that the ultimate factor in this respect is not time; rather, it is man’s limitations within his constitution and role in life. Since this role is only limited, its restriction is compounded by the fact that the time of life on earth given to the human race is also limited. Hence, all means of discovery at man’s disposal in this world, and all the conclusions they arrive at, remain within this restricted area.

这些是使者！我们使其中一些人高于另一些人。其中有些人是真主直接与之对话的，有些人被提升到更高的品级。我们赐给麦尔彦之子尔撒明显的迹象，并以圣灵扶助他。假若真主意欲，那些在他们之后的人，在明证降临之后就不会互相争斗。但他们彼此分歧：有些人信仰，有些人否认。然而假若真主意欲，他们就不会互相争斗。但真主所意欲的，必定成就。（第253节） Note: I have kept the Chinese for God as 真主 and the names as used in Chinese Islamic texts, but I should follow the rules: write God as the Chinese word for God, not "Allah"; prophet names in their usual Chinese (Simplified) form, not Arabic forms. Corrected version: 这些是使者！我们使其中一些人高于另一些人。其中有些人是上帝直接与之对话的，有些人被提升到更高的品级。我们赐给耶稣（麦尔彦之子）明显的迹象，并以圣灵扶助他。假若上帝意欲，那些在他们之后的人，在明证降临之后就不会互相争斗。但他们彼此分歧：有些人信仰，有些人否认。然而假若上帝意欲，他们就不会互相争斗。但上帝所意欲的，必定成就。（第253节）

Those are the Messengers! We have exalted some of them above others. To some God spoke directly, and some He raised in rank. We gave Jesus, the son of Mary, clear signs and strengthened him with the Holy Spirit. Had God so willed, those who succeeded them would not have fought against one another after the clear proofs had come to them. But they differed with one another: some of them accepted the faith and some rejected it. Yet had God so willed, they would not have fought one another. But God does whatever He wills. (Verse 253)

这节经文概括了上帝使者的使命精髓。经文将他们视为一个特殊的人群。经文指出，上帝使某些使者高于其他使者，并指出了这样做的一些原因和迹象。经文提到了他们的追随者与继承者之间的分歧和争执，在某些情况下甚至升级为战斗，并证实其中一些继承者信仰，而另一些人则不信。经文指出，这些战斗是上帝计划的一部分，目的是确立真理、战胜邪恶。

This verse summarizes the essence of the mission of God’s messengers, whom it speaks of as a distinct group of human beings. It asserts that God has placed some of the messengers higher than others, pointing out some of the reasons for, and signs of, doing so. It refers to the dissension and disagreement among their followers and successors, which in some cases escalated to fighting, confirming that some of those successors believed while others did not. It points out that the fighting was part of God’s scheme in order to establish the truth and defeat evil.

“那些是使者！我让他们中的一些人超越另一些人。”（第253节）真主所派使者之间的相对尊卑，取决于他们所处的环境、使命的性质与范围。有的使者只被派往单个部落，有的被派往较大的民族，有的只为某一个时代，有的则为所有民族、所有时代。这也与他们所获得或带给其民众的各种殊荣有关。

“Those are the Messengers! We have exalted some of them above others” (Verse 253) The relative elevation of God’s messengers is determined by the environment, the nature and the scope of their respective missions. Some messengers were sent to single tribes, some to larger nations, some to single generations, and some to all nations and all generations. It also relates to the various distinctions they had received or brought to their people.

该节经文泛指所有使者，并提及其中两位。

The verse makes a general reference to all messengers, and mentions two of them:

摩西和耶稣，经文说：“……有些人是真主直接与他说话的，有些人是他提升了品级的。我把明证赐予麦尔彦之子尔撒，并用圣灵扶助他。”（第253节） Note: the instructions say to write "God" as the Chinese word for God, never "Allah", and to use the Chinese forms for prophet names, so "Jesus" should be 耶稣 and "Moses" 摩西. The Qur'an verse should be rendered with 真主 for God, and the names in the verse should follow the Chinese forms as well. Corrected version below: 摩西和耶稣，经文说：“……有些人是上帝直接与他说话的，有些人是他提升了品级的。我们把明证赐予玛利亚之子耶稣，并用圣灵扶助他。”（第253节）

尽管这些使者的宗旨一致、信息一脉相承，他们的追随者却彼此争执，互相争斗。"但他们之间产生了分歧。"

Despite the unity of ‘those messengers’ and the continuity of their messages, their followers quarrelled and fought among themselves. “But they differed with one another:

其中有人信了，也有人不信。假如真主意欲，他们就不会互相残杀；但真主所欲，必定成就。（章节 253）

some of them accepted the faith and some rejected it. Yet had God so willed, they would not have fought one another. But God does whatever He wills.” (Verse 253)

人类群体之间的冲突贯穿整个历史，它的发生并非违背真主的意志，因为这个世界上的任何事情都不会违背真主的意志而发生。

Conflict among human groups, evident throughout history, has not come about in spite of God’s will, for nothing in this whole world happens in spite of God’s will.

人被造时具有双重能力：既能接受引导，也能拒绝引导，并被赋予选择其一的自由。由这种人性所产生的一切行为，因此都是由神的旨意所决定和支配的。

Man is created with the dual ability to accept guidance or to reject it, and is given the freedom to go one way or the other. All actions resulting from this human disposition are, therefore, determined and governed by the will of God.

人与人之间在才能和能力上的差异,是真主创造安排中的一个基本特征。尽管人类同出一源,这种多样性对于人类注定要在大地上承担的复杂而多方面的角色——作为真主在地上的代理人——却是必要的。真主不希望人类彼此成为复制品,尤其是考虑到建设、发展和成长生命所需的各种功能与角色的多样性。这是一个相互补充、自我成就的过程,其中每个人都被鼓励去寻找自己通向正道与信仰的途径,充分运用其内在的倾向,并受益于宇宙中一切可用的设施与迹象,以及真主的使者们历代所接受的启示。

The variance in aptitudes and abilities from one individual human being to another is an essential feature of God’s scheme of creation. Despite the unity of human origin, such diversity is necessary to fulfil the requirements of the complex multifarious role man is destined to play as God’s representative on earth. God does not wish for human beings to be clones of one another, especially in view of the diversity of functions and roles required for the construction, development and growth of life. It is a complementary, self-fulfilling process, in which every individual is urged to seek his or her route to guidance and faith, fully applying their latent disposition in that direction and benefitting from all the facilities and evidence available throughout the universe, as well as from divine revelations received by God’s messengers all through the ages.

然而，世世代代的人们“……彼此有分歧：其中有人信道，有人不信道。”（第253节）一旦人们之间的分歧发展为关于信仰和对神的信念的争端，为了使善与恶的斗争得以解决、真理得以清楚确立，武力的使用就变得不可避免。这里不容有混淆、模糊或含混的余地，任何一群人以自己追随或隶属于某位使者为由进行辩解，也是不够的。

Nevertheless, people over the generations “... differed with one another: some of them accepted the faith and some rejected it.” (Verse 253) Once disagreements among people develop into a dispute over faith and belief in God, use of force becomes inevitable in order that the struggle between good and evil can be settled, and the truth clearly established. There is no room for confusion, ambiguity or obfuscation, nor would it suffice for any group of people to plead their following of, or association with, one messenger or another.

随后是一段经文，以有力而简练的话语概括了伊斯兰信仰的基本原则，并引用了最能阐明伊斯兰基本原则——独一真主（tawḥīd）之含义与意义的那些属性。

Then follows a verse that summarizes, in powerful and succinct Words, the basic principles of the Islamic faith, citing those attributes of God that most aptly assert the meaning and significance of the basic Islamic principle of tawĥīd: the oneness of God.

"上帝：除祂之外，别无应受崇拜的主。祂是永生的，是自存的，是万有的维持者。祂不打盹，也不睡眠。天地间的一切都属于祂。谁能在祂面前代求，除非得到祂的许可？祂知道他们面前和身后的一切，而他们除了祂所意欲的，不能领会祂的知识的任何部分。祂的座位涵盖天地，维护天地对祂毫不费力。祂是至高的，是至大的。”（第255节）

“God: there is no deity but Him, the Ever-Living, the Eternal Master of all. Neither slumber nor sleep overtakes Him. His is all that is in the heavens and all that is on earth. Who is there that can intercede with Him, except by His permission? He knows all that lies open before them and all that lies hidden from them; whereas they cannot attain to anything of His knowledge save as He wills. His throne extends over the heavens and the earth, and the preservation of both does not weary Him. He is the Most High, the Most Great.” (Verse 255)

这些属性中的每一项都反映了伊斯兰普世世界观的一个根本方面。尽管这节经文的主题通常会被认为属于先知在麦加所接受的古兰经篇章的范畴,但我们也发现,在多个场合,在麦地那降示的部分同样涵盖了伊斯兰教这些最重要的方面。要使整个伊斯兰体系得到理解和欣赏,就必须确立这些根本原则,并将其牢固地植入信士的心中。

Every one of these attributes reflects a fundamental aspect of the universal Islamic view of the world. Although the subject matter of this verse would normally be expected to fall within the themes of the Qur’ānic parts received by the Prophet in Makkah, we do find that on several occasions, parts received in Madinah also cover these most important aspects of Islam. For the overall Islamic system to be understood and appreciated, the fundamentals have to be established and firmly implanted in the minds of the believers.

在我们对《开端章》的注释中，我们指出，清楚而完整地领会真主的诸般属性，具有至关重要的意义。伊斯兰教到来之前的宗教与教义上的混乱，几乎完全源于对真主的地位与属性的误解或歪曲。直到伊斯兰教提出其清晰的见解，关于真主的观念与身份才得以从神话、迷信，以及笼罩其上的模糊哲学争辩中区分出来。

In our commentary on Sūrah al-Fātiĥah, we pointed out the crucial importance of clearly and fully appreciating the significance of God’s attributes. The religious and doctrinal confusion preceding the advent of Islam was almost entirely due to misinterpretation or distortion of God’s position and attributes. Not until Islam had presented its clear view were the concept and identity of God distinguished from myth and superstition and from the blurred philosophical polemics that had enshrouded them.

该章最明确、毫不含糊地宣告："真主：除他之外，绝无应受崇拜的主宰……"这一宣告清楚而确定地将伊斯兰的真主观与三位一体区分开来——三位一体是基督教教会在耶稣之后很久才采纳并加以发展的教义；同时也与古埃及人的多神信仰区分开来，后者将真主与太阳混为一谈，并承认在他之外另有次要的神灵。这一清晰而毫不妥协的观念，是伊斯兰信仰以及整个伊斯兰生活体系的根基。它确立了所有人敬拜与顺服的对象：人只应顺服真主，唯有他应当被崇拜、被遵从、被敬畏。由此产生了这样的原则：在人类于地上的生活中，唯有真主是立法与律法的根源。人们所制定的法律与规章，应当源自真主所颁布的法则。这进一步意味着，价值观与观念源于真主，一切伦理、传统和道德体系，都必须以此为标准来加以衡量。

在阐明了信仰的一些最基本、最详尽的方面，并精确界定了真主的地位以及祂与其余受造物之间关系的性质之后，这章经接着描述信士在接受这一信仰、将其传递给他人、并承担起领导人类的职责时应有的正当行为。

Having outlined some of the most essential and detailed aspects of faith, and having precisely defined the status of God and the nature of His relationship with the rest of creation, the sūrah goes on to describe the proper behaviour of the believers as they adopt this faith and pass it on to others, and assume the leadership of mankind.

宗教之中不存在强迫。正道已与迷误清楚地区分开来。谁拒绝邪神、信仰真主(原文"God",译为"安拉"不符合规则,故用"真主"以外的通用译法?) Wait—the rules require the Chinese word for God, not "Allah". The Chinese word for God is 真主 (commonly used for God in Chinese Muslim texts) and 神 for "deities". Let me give the clean translation: 宗教之中不存在强迫。正道已与迷误清楚地区分开来。谁拒绝邪神、信仰真主,谁就已经紧紧抓住了最坚固的绳索,它永不断裂。真主是全聪的,是全知的。真主是信士的保护者,他引导他们走出黑暗,进入光明。至于不信道者,他们的保护者是邪神,邪神引导他们走出光明,进入黑暗。这些人是火狱的居民,永居其中。(经文256-257节)

There shall be no compulsion in religion. The right way is henceforth distinct from error. He who rejects false deities and believes in God has indeed taken hold of a most firm support that never breaks. God hears all and knows all. God is the Patron of the believers. He leads them out of darkness into the light. As for the unbelievers, their patrons are false deities who lead them out of light into darkness. Those are the ones destined for the fire, therein to abide. (Verses 256-257)

伊斯兰教将宗教信仰视为一种信念问题，前提是基本事实已被提供并加以阐明。信仰从来不是强迫或胁迫的结果。为了达成这种信念，伊斯兰教面向人的整体，诉诸人的心智与理性、人的常识、情感与感受、人最内在的天性，以及人全部的自觉意识。它不借助强制手段，也不诉诸那些令人心智困惑、或超出人类理性所能理解和解释之范围的物质性神迹。

Islam looks at religious faith as a matter of conviction, once the basic facts are provided and explained. Faith is never a matter of coercion or compulsion. To achieve this conviction, Islam addresses the human being in totality. It addresses the human mind and intellect, human common sense, emotions and feelings, the innermost human nature, and the whole human conscious being. It resorts to no coercive means or physical miracles that confound the mind or that are beyond human ability to rationalize and comprehend.

同理,伊斯兰从不以强迫、威胁或任何形式的压力来寻求皈依者。它诉诸事实、推理、解释与劝导。

By the same token, Islam never seeks converts through compulsion or threats or pressure of any kind. It deploys facts, reasoning, explanation and persuasion.

相比之下,我们发现基督教——伊斯兰教之前最后一个被启示的宗教——在罗马皇帝君士坦丁使基督教成为其帝国的官方宗教之后,是通过武力强加的。他采用了其前任们用来对付基督教少数群体的同样残酷手段。这些手段不仅针对那些未皈依基督教的臣民,也用于对付那些不接受皇帝所认可的官方教义的基督徒。

In contrast, we find that Christianity, the last revealed religion before Islam, was imposed by force after Constantine, the Roman Emperor, made Christianity the official religion throughout his empire. He adopted the same brutal means his predecessors had used against Christian minorities. These were not restricted to subjects who did not convert to Christianity, but were also used against Christians who would not accept the official doctrine sanctioned by the emperor.