《古兰经》中，故事与叙述是其常见组成部分，在不同章节中反复出现，侧重点与细节各有不同。叙述所处的语境通常决定故事的主线与内容，也决定其呈现的风格与形式。所有这些要素都经过选择，以与经文的精神与思想背景、以及其艺术层面相协调。如此，故事或叙述便能达成其预定的目的，并产生所期望的心理效果。

Stories and narratives are a familiar part of the Qur’ān, recurring with varying emphasis and detail. The context within which a narrative or story is given normally dictates the main line and content of the story, as well as the style and form in which it is presented. All these factors are chosen to blend in with the spiritual and intellectual background of the text, as well as its artistic aspects. In this way, a story or narrative serves its intended purpose and produces the desired psychological effect.

有些人认为《古兰经》中重复很多，因为有些故事在不止一章中被叙述。但经过更深入的思考便会发现，没有任何一个故事或片段被以完全相同的方式重复叙述过。它们在细节、文体和表达形式上有明显的差异。每次讲述一个故事，都有其新的意涵。关于重复性的批评站不住脚。

Some people are of the view that there is much repetition in the Qur’ān, as some stories are related in more than one sūrah. But on deeper reflection, one finds that not a single story or episode is ever related twice in exactly the same way. There are obvious variations of detail, style and format. Every time a story is told, it has something new to say. The criticism of repetitiveness does not stand.

有人甚至提出，其中存在一定程度的虚构或对细节与事件的篡改，带有不遵从历史事实的艺术化处理倾向。但任何以客观、诚实和开放的心态研究《古兰经》的人都会清楚地看到：一个故事在何种情境下叙述，决定了每一处具体叙述所给出的细节的方面与多少。这些情境通常也决定了其风格和呈现方式。

Some have gone so far as to suggest that there is a certain amount of invention or manipulation of detail and events, with a tendency to artistic licence that does not adhere to historical facts. But anyone studying the Qur’ān objectively, with an honest and open mind, will see clearly that the circumstances in which a story is related determine the aspects and amount of detail given in each specific instance. These also usually dictate the style and the way in which it is presented.

《古兰经》是一部有使命的经典。它确立了一部宪章，并为一套完整的生活方式提供了纲要。它的目的不是讲述故事，也不是为了纯粹的智力享受而叙述历史事件。所选用的叙事细节的多少，取决于其所传达的信息以及所处的语境，同时力求达到并保持文辞之美与表达之力，既不夸张，也不做虚假的修饰。《古兰经》的文体纯粹依靠对事实的忠实陈述，并以其独特的力量与美感呈现出来。

The Qur’ān is a book with a message. It lays down a constitution and provides an outline for a complete way of life. Its purpose is not to relate a story or to give an account of historical events for pure intellectual enjoyment. The extent of narrative detail chosen is determined by the message and the context in which it is used, while seeking also to attain and preserve beauty of style and power of expression, without exaggeration or false embellishment. The Qur’ānic style relies purely on faithful representation of the facts with characteristic power and beauty.

《古兰经》中关于先知们的历史叙述，描绘了历代信士前行的漫长队伍，以及人类在世世代代中对真主启示的反应。它们也让我们得以窥见那群被选中的人——即使者们——对信仰的体验与理解，真主选择他们来担负向人类传达祂的讯息的崇高荣誉。对信士而言，阅读这些丰富而生动的叙述，可以使人心温暖、获得安慰，重新确认信仰的实质与价值，以及信仰在人类生活中的深远作用。它们还有助于确立信士基于对真主的信仰而形成的人生观，并将其与其他人造的观念区分开来。正因如此，这些历史叙述构成了《古兰经》经文的重要组成部分。

这一开场场景极为壮丽。我们仿佛置身于至大的真主面前，以及天使的至高圣众之中："你的主曾对天使说：'我要在大地上设置一位代理者。'他们说：'你是否要在大地上设置一些人，使他们在其中作恶，流血，而我们赞颂你，颂扬你的圣洁？'他说：'我所知道的，你们不知道。'"（第30节）

The opening scene is an awesome one. We are in the presence of God Almighty and the Supreme Society of the angels: “Your Lord said to the angels, ‘I am appointing a vicegerent on earth.’ They said, ‘Will You appoint on it someone who would spread corruption and shed blood, whereas we celebrate Your praises and extol Your holiness?’ He said, ‘I surely know that of which you have no knowledge.’“ (Verse 30)

真主以其无限的智慧，决定将大地的事务与命运交付于人类，并赋予人类自由，使其运用、开发和转化大地上的一切能量与资源，以实现真主在创造中的旨意与目的，并履行其所承担的首要使命。

God, in His infinite wisdom, decided to hand over the earth’s affairs and destiny to man and give him a free hand to use, develop and transform all its energies and resources for the fulfilment of God’s will and purpose in creation, and to carry out the pre-eminent mission with which he was charged.

因此，可以认为，人已被赋予承担这一责任的能力，以及完成真主在地上之使命所必需的潜在才能与能量。 Note: the rule requires "God" be written as the Chinese word for God, so I used 真主 would be Allah-like; correct per rules is 上帝/神. Corrected version: 因此，可以认为，人已被赋予承担这一责任的能力，以及完成神在地上之使命所必需的潜在才能与能量。

It may be assumed, then, that man has been given the capability to take on that responsibility, and the necessary latent skills and energies to fulfil God’s purpose on earth.

由此可以得出结论:支配大地与宇宙的法则,和支配人类能力与才干的法则之间存在着完美的和谐。这种和谐的目的在于消除并避免冲突与碰撞,使人的能量不至于被大自然可怕的力量所压倒。

It may, therefore, be concluded that a perfect harmony exists between those laws that govern the earth and the universe, and those governing man’s powers and abilities. The aim of this harmony is to eliminate and avoid conflict and collision, and to save man’s energies from being overwhelmed by the formidable forces of nature.

这清楚地表明，人在真主眼中备受尊崇，在宇宙体系中占据着突出的地位，这一地位是真主亲自赋予他的。这一点在那段庄严的话语中得到了精炼的概括："我要在大地上设置一位代理人。"（第30节）当我们思考人在大地上以及大地之外所做的贡献与成就时，这句话的影响就显得更加深远、更加令人震撼。

This clearly indicates that man is held in high regard in God’s sight, and occupies a prominent position in the system of the universe, bestowed on him by God Himself. This is neatly encapsulated in the glorious statement: “I am appointing a vicegerent on earth.” (Verse 30) The impact of this statement becomes even more profound and impressive, as we reflect on man’s contribution and achievement on earth and beyond.

“他们说：‘你要在地上设置一些作恶流血的人吗？我们赞颂你，称念你的圣洁，而他们却在那里。’”（第30节）天使的回答表明，他们知道人的本性与气质，这或许是通过他们过去在地上的某种经历，或是通过特殊的启示，或是直接得到的信息。因此，他们能够推测出人在地上会散布败坏并流血。此外，天使的天性只能想到绝对的善与完全的安宁。因此，他们认识到，全心全意地赞颂真主，应当是存在的唯一和终极目的。他们早已在履行这一使命，时时赞颂真主、荣耀祂。

故事接着说："当时我对天使们说：'你们向阿丹叩拜。'他们便叩拜了。"（第34节）这无疑是真主赐予人类的最崇高的荣誉。因为尽管人将在大地上作恶、流血，他仍被提升到天使之上，被赋予知识的奥秘，并被给予自由独立的意志来选择自己的命运。人的双重本性，他决定自身行为方向的能力，以及他凭借自身努力追求真主引导的重任，都是人受到尊崇的体现。天使们遵从真主的命令，向阿丹叩拜，"唯有易卜劣斯拒绝，他骄傲自大，于是成为了不信道者"（第34节）。

The story continues: “When We said to the angels, ‘Prostrate yourselves before Adam’, they did so.” (Verse 34) This is undoubtedly the highest accolade bestowed upon man. For, despite the fact that he would commit corruption on earth and shed blood, he was elevated above the angels, endowed with the secrets of knowledge, and given a free and independent will to choose his destiny. Man’s dual nature, his ability to determine his own course of action, and the trust he carries to pursue God’s guidance by his own means are all aspects of the high esteem in which he is held. The angels prostrated themselves before Adam in obedience to God’s command, “except for Iblīs who refused, swelled in insolence, and was thus an unbeliever” (Verse 34)

在此，我们看到恶的显现在撒旦的行为之中：他违抗全能的真主，徒然拒绝承认应当尊崇之处，坚持自己的错误，并对真理紧闭心门。

Here we see evil manifested in Satan’s behaviour as he disobeys God Almighty, vainly refuses to recognize honour where it is due, persists in his error and closes his mind to the truth.

叙述的总体大意表明,易卜劣斯(Iblīs)并非天使之一,而是与天使同在。因为,如果他是天使,他就不会违抗真主,天使最主要的特质正是“他们不违抗真主所命令他们的事,并且always奉行所受的命令”(66:6)。阿拉伯语在此处的句式对易卜劣斯作了例外的排除,但这并不意味着他是或曾经是天使之一。这种例外的成立,是基于他与天使同在。这在阿拉伯语中是完全可以接受的,阿拉伯语允许使用“整个部族都来了,只有艾哈迈德没来”这样的句式,而不暗示艾哈迈德是该部族的成员。

The general drift of the narration suggests that Iblīs was not one of the angels; rather, he was with them. For, had he been an angel, he would not have disobeyed God, since the angels’ foremost characteristic is that they “do not disobey God in whatever He commands them and always do what they are bidden.” (66: 6) The fact that the Arabic construction here makes an exception in relation to Iblīs does not mean that he is, or was, one of the angles. The exception is justified on the basis that he was with the angles. This is perfectly acceptable in Arabic, which allows the construction “the whole clan arrived but not Aĥmad” without implying that Aĥmad is a member of the clan.

此外,《古兰经》明确指出易卜劣厮属于另一类超自然的生灵——精灵(jinn),他们是由火创造的,这就排除了他曾经是天使的说法。(参见15:27、18:50和55:15)

Furthermore, the Qur’ān specifically identifies Iblīs as belonging to another type of extra-terrestrial creatures, the jinn, who are created out of fire, eliminating the idea that he was, at any time, an angel. (See 15: 27, 18: 50, and 55: 15)

战线已经划定，伊blīs——邪恶的化身——与作为真主在地上的代理人的人类之间的漫长斗争由此开始。

The battle lines are drawn, and the long struggle commences between Iblīs, the epitome of evil, and man, God’s vicegerent on earth.

显然，当真主告诉天使们祂将在地上设立一位哈里发时，祂的意图是让亚当和他的后裔定居在地上。因此，便产生了一个问题：禁树和亚当夫妇所要经历的考验，其目的何在？既然亚当本就注定要在地上生活，为何还需要这一切来为他来到地上提供理由？

It is quite clear that when God told the angels that He was appointing a vicegerent on earth, He intended Adam and his descendants to settle there. Hence, the question arises about the purpose behind the forbidden tree and the ordeal that Adam and his wife had to endure. Why was it all necessary to justify Adam’s coming to earth, since he was meant to live on it in the first instance?

看来这一切都是亚当的训练和准备工作的一部分，是为他即将承担的使命所做的预备。这次考验是必要的，目的是唤醒他内在的力量和潜在的能力，使他能够面对诱惑，亲身看到自己行为的后果，并为之承担责任。这也是必要的，它让人认清自己的敌人，并让他尝到悔悟的滋味，从而使他感到回归真主、寻求其帮助与宽恕的必要。

It seems that all this was part of Adam’s training and preparation for the task ahead. The test was necessary in order to awaken his inner powers and latent ability to face up to temptation, so that he could see for himself the consequences of his actions and bear responsibility for them. It was also necessary to let man identify his enemy, and to give him a taste of repentance so that he would feel the need to return to God and seek His help and forgiveness.

禁果、撒旦的欺骗、亚当对与真主所立之约的漠视、他所犯的严重过错、随后的醒悟与对所作所为的深切悔恨，以及他恳求真主宽恕的祈祷，共同概括了人类经历中不断重演的循环。

The forbidden fruit, Satan’s deception, Adam’s disregard of his covenant with God, his grave error, subsequent realization and profound sorrow for what he had done, and his pleading for God’s forgiveness, encapsulate the ever-recurring cycle of human experience.

真主以其无穷的智慧与慈悯，安排人在定居于大地、成为大地主人之前，先经历这一番历练。人将一次又一次地面对这样的经历，以便能够妥善地具备应对与撒旦及其所代表之邪恶相争的艰辛所需的能力。

God Almighty, in His infinite wisdom and mercy, has seen fit that man should undergo this experience before he came to settle on earth, where he was to be the master. Man was going to face this experience time and again in order to be properly equipped to cope with the rigours of his fight with Satan and the evil he represented.

我们还可以问：这一切发生在哪里？亚当和他的妻子曾居住一段时间的那个“乐园”究竟是什么？天使是谁？易卜劣斯是谁？真主是如何与他们所有人交流的，他们又是如何与祂对话的？

We may also ask: Where did all that happen? What was this ‘paradise’ where Adam and his spouse had lived for some time? Who were the angels? Who was Iblīs? How did God communicate with them all, and how did they speak to Him?

这些以及其他类似事项的知识，在《古兰经》中所载的范围之外，唯有至高的真主独知。真主以其无限的智慧洞察：这些细节以及类似的信息，对于人作为真主在地上的代治者（哈里发）履行使命而言，并无太大的实际意义。正如真主赐予人类许多自然规律的奥秘，并使其能够掌控许多自然现象，真主也隐匿了另外一些知识，因为它们对人并无即时的益处。

Knowledge of these and other similar matters found in the Qur’ān is exclusive to God Almighty. God, in His infinite wisdom, knows that such details, and similar information, are of little consequence in the fulfilment of man’s mission as God’s vicegerent on earth. Just as God has favoured man with the secrets of many physical laws and control over many physical events, He has withheld certain others as they are of no immediate benefit to man.

因此，现在我们将简要而细致地审视，可以从这个故事中推导出的概念、事实和观点。

With that in mind, we shall now have a close, but brief, look at the concepts, facts and ideas that can be derived from this story.

首要的是，伊斯兰教赋予人的崇高价值，包括人在大地上的角色、人在宇宙体系中的地位，以及人将依据何种价值标准接受审判。同样重要的是，人对真主之约的担当，这一担当构成了人在大地上之使命的根基。

Foremost among these is the great value Islam assigns to man, his role on earth and his position in the universal system as well as the values by which he will be judged. Equally important is man’s commitment to God’s covenant which forms the basis upon which man’s mission on earth is founded.

在真主的宇宙中，人所享有的崇高地位，体现在真主旨意将人确立为地上的哈里发，体现在命天使向人俯首的象征性举动，以及随后对拒绝俯首的易卜劣厮的谴责。人从一开始就受到真主的眷顾与慈爱，这也同样彰显了人的崇高地位。

The high regard in which man is held in God’s universe is manifested in the divine will to declare man a vicegerent on earth and in the symbolic gesture of ordering the angels to prostrate themselves before him, and the subsequent condemnation of Iblīs who refused to join them. It is also evident in the care and the kindness with which God has blessed man from the start.

由此产生了一些基本概念和考量，它们既与人类生活的理性层面相关，也与其实践层面相关。

From this emerge a number of fundamental concepts and considerations which are relevant to both intellectual and practical aspects of human life.

第一点是,人是这片大地的主人;大地上的一切都是为人的利益和享受而被创造的。这使人高于其他一切受造物,并禁止为了物质成就而奴役或贬低人。人的人性必须受到尊重和保护;他的任何基本权利或价值,无论出于何种理由,都不得受到侵犯或滥用。物质之物本是为人服务的,被造来是为了促进人的人性、提升人的生存。因此,成就不能以损害基本人类价值为代价,也不能以牺牲人的尊严或正直为代价,这是理所当然的。

The first of these is that man is the master over this earth; everything in it has been created for his benefit and pleasure. This elevates man above all other beings and forbids his subjugation or humiliation for the sake of material achievement. Man’s humanity must be respected and safeguarded; none of his fundamental rights or values should for any reason be violated or abused. Material things are meant to serve man and are made to promote his humanity and enhance his existence. It, therefore, stands to reason that achievements must not come at a price that would undermine fundamental human values, or at the expense of man’s dignity or integrity .

其次,人在地上的角色至关重要。推动这个世界变化的,是人,而不是生产或分配的工具;人影响并改变着地上一切生命的进程。与唯物主义的观点相反,人是机器的主人,而不是奴隶。

Secondly, man’s role on earth is of the highest importance. Man, rather than the means of production or distribution, is the force of change on this earth; he influences and alters the course of all life on it. Contrary to the materialistic view, man is the master, not the slave, of the machine.

最后,我们来看伊斯兰教关于罪与悔罪的观点。这一观点非常清晰而简明,没有任何神秘或复杂之处。罪与悔罪都是非常个人化的行为。与基督教的“原罪”教义相反,没有任何罪是在人出生之前就强加于他或她身上的。教会所宣称的“神圣”救赎也并非如此,即他们声称是神之子的耶稣被钉十字架,以解脱人类亚当之罪。亚当对自己亲自犯下的罪承担了全部责任。悔过之后,他便被简单而轻易地赦免了这一罪。亚当后裔所犯的任何罪也同样完全是个人的。通往悔改与宽恕的大门向所有人敞开,没有任何限制或歧视。

Finally, we have the Islamic view of sin and repentance. This view is very clear and simple, with no mysteries or complications. Sin and repentance are two very personal acts. Contrary to the Christian doctrine of ‘original sin’, no sin is ever imposed on a person prior to his or her birth. Nor, as the Church claims, is there ‘divine’ atonement in which Jesus, whom they allege to be the son of God, was crucified to free humanity of Adam’s sin. Adam took full responsibility for his sin, which he personally committed. Having repented, he was simply and easily absolved of it. Any sins committed by Adam’s offspring would likewise be totally personal. The gateway to repentance and forgiveness is open to all, without restriction or discrimination.

这是一个简单明了的理念，它让每个人的心灵得以安宁，激励人们竭尽全力去取得成功、拯救自己的灵魂，并且永不绝望、永不放弃。每个人都要为自己的所作所为负责；任何人都不会替别人承担负担。

It is a simple and straightforward concept that puts everyone’s mind and heart at rest, and inspires man to do his utmost to succeed and save his soul, and never to despair or give up. Everyone shall be held responsible for what he or she does; none shall carry the burden of another.

这些是《古兰经》中关于阿丹的故事所引发的一些感悟。它们蕴含丰富的意义与思想，蕴含启迪与慷慨的劝诫，可以作为建立在德行与道德之上的社会制度的基础。它们彰显了《古兰经》中此类叙述的重要性，并巩固了伊斯兰观点的理念与原则，以及其所依据的价值观。

These are some of the impressions that the story of Adam, as related in the Qur’ān, evokes. They are rich with meaning and ideas, inspiration and generous advice that can underpin a social system built on virtue and morality. They highlight the significance of such accounts as we find in the Qur’ān, and reinforce the concepts and precepts of the Islamic view and the values on which it is based.

这些价值观源自至高无上的真主…… Wait: rules say the original says "God", so write the Chinese word for God, not "Allah". Use "上帝"? The standard Chinese Muslim term for God is "真主" which is for Allah, but rule says never write "Allah"; "真主" is the Chinese word for God in Islamic contexts. I'll use 真主 since it's the Chinese word for God, no ﷺ needed here. 这些价值观源自至高无上的真主，并终将引领人归向祂。真主与人所立的盟约，建立在人接受真主的引导并遵守其律令与原则的基础之上。决定性的因素在于人的选择：或者坚守并遵从真主的命令，或者贪恋撒旦诱人的虚假诱惑。不存在第三条道路。这一至关重要的根本真理在《古兰经》中处处得到强调，它也是一切人类观念与制度得以建立的基础。

These values originate with God Almighty and are bound to lead to Him in the end. God’s covenant with man is based on man receiving God’s guidance and abiding by its imperatives and principles. The decisive factor is man’s choice either to adhere to and obey God’s commands, or to hanker after Satan’s deceptive allurements. There can be no third way. This foremost and fundamental truth is emphasized throughout the Qur’ān, and it is the foundation on which all human concepts and systems are established.