这一章是古兰经中最早降示的章节之一，启示于先知穆罕默德ﷺ及其门徒于公元622年从麦加迁徙到麦地那之后不久。它是古兰经中篇幅最长的一章。

This sūrah is one of the earliest to be revealed soon after the migration of the Prophet Muĥammad and his companions from Makkah to Madinah in 622 CE. It is the longest sūrah in the Qur’ān.

由于《古兰经》经文的内容丰富、涉及面广,可以肯定其经文并非全部按先后顺序降示。长篇麦地那章的一个共同特点是,其经文并非按连续次序降示。有时,某章的某些段落会在另一章完整降示之前就已降示。因此,确定各章降示先后顺序的惯例,是依据其开篇段落的降示时间,而非整章的降示时间。就本例而言,禁止高利贷的第275至280节属于最后降示的《古兰经》经文之列,而该章的开头部分则降示于麦地那时期的早期。

From the varied and wide-ranging context of its verses, it is safe to assume that they were not all revealed in sequence. A common feature of the long Madinan sūrahs is that their verses were not revealed in consecutive order. Sometimes, passages of one sūrah were revealed before the completion of an earlier one. Hence, the convention in deciding the chronological order of the sūrahs has been based on the dates of the revelation of the opening passages, and not of the complete sūrah. In this instance, we find that Verses 275-280, prohibiting usury, were among the last Qur’ānic revelations, while the opening parts of the sūrah were revealed early in the Madinah period.

《古兰经》每章中经文的编排与次序，皆由真主确定，并直接启示给先知穆罕默德ﷺ。提尔米兹圣训集记载，亲近且博学的圣门弟子、先知ﷺ的伴侣伊本·阿拔斯说，他曾问奥斯曼·本·阿凡（第三任哈里发，普遍公认他授权编纂了今日所见的《古兰经》文本），为何第8章《战利品》（章名《安法勒》）只有不足一百节，却排在第9章《忏悔》之前；而第9章有一百多节，且与其他各章不同，没有通常的开首语“以至仁至慈的真主之名”。他还进一步问，为何第8章被归入开头的七篇长章之中。

The composition and arrangement of the verses within each sūrah of the Qur’ān is fixed by God and was directly intimated to Prophet Muĥammad. Al-Tirmidhī reports that `Abdullāh ibn `Abbās, a close and learned Companion of the Prophet, said that he had asked `Uthmān ibn `Affān, the third Caliph who is universally recognized as having authorized the compilation of the Qur’ānic text as we have it today, why Sūrah 8, al-Anfāl, consisting of less than 100 verses, was placed before Sūrah 9, al-Tawbah, which comprises over 100 verses, and which, unlike other sūrahs, does not contain the usual opening phrase of “In the name of God, the Compassionate, the Merciful”? He further enquired from him why Sūrah 8 was grouped with the seven long sūrahs [that appear at the beginning of the Qur’ān].

“`Uthmān 回答说：“先知（愿主赐福于他并使他平安）常常同时接收几个章中的经文或段落。他会召集书记员，指示他们把特定的经文放在各自章中的特定位置。《al-Anfāl》是在麦地那最早降示的章之一，而《al-Tawbah》则是最晚降示的章之一，但它们的主题非常相似，以至于我怀疑它们可能是同一章。先知去世时并未就这一点作出说明。因此，我把它们一个接一个地排列在一起，中间没有分隔。”这段叙述清楚地表明，每一章内经文的排列，是依照先知的指示决定的。”

`Uthmān answered, “The Prophet (peace be upon him) used to receive verses or passages from several sūrahs at the same time. He would call the scribes and instruct them to put specific verses at specified places in their respective sūrahs. Al-Anfāl was one of the earliest sūrahs revealed in Madinah while al-Tawbah was one of the latest, but their subject matter was very similar that I suspected they might be one sūrah. The Prophet passed away without clarifying this particular point. Therefore, I placed them one after the other without separation.” This account makes it clear that the arrangement of the verses within every sūrah was decided on the Prophet’s instructions.

此外,布哈里和穆斯林所辑录的可靠圣训提到,先知每晚在斋月里为天使吉卜利勒诵读《古兰经》,并且先知与吉卜利勒彼此为对方诵读了整部《古兰经》。不言而喻,他诵读《古兰经》时,经文和章节的排列是正确的。

Furthermore, authentic aĥādīth related by al-Bukhārī and Muslim mention that the Prophet used to recite the Qur’ān for the Archangel Gabriel every night during the month of Ramađān, and that both the Prophet and Gabriel recited the whole Qur’ān for each other. Needless to say, he recited the Qur’ān in the right arrangement of its verses and sūrahs.

任何仔细研读《古兰经》、并细细体味生活在其氛围之中那独特而丰富体验的人，都会立刻辨识出每一章经文的鲜明个性。每一章都有其独有的气韵与性格，具有独特而清晰的特征，其感觉使它卓然区别于其他所有章节。此外，每一章都围绕一个中心主题，或若干由共同脉络或观念彼此相连的主要主题展开。每一章都散发出属于自己的意义与精髓的氛围，在这氛围之中，其主题或诸主题以同样浑然一体、协调一致的风格与方式加以论述。它还拥有自己特殊的节奏与音律脉动，这些与其主题和内容的意义及语境相互契合。

Anyone who studies the Qur’ān closely, and tastes the unique and rich experience of living within its ambience, will immediately identify the distinct character of every one of its sūrahs. Every sūrah has an aura and a personality of its own, with unique and well-defined features, and a feel that makes it stand apart from all the rest. Moreover, every sūrah revolves around a central theme, or a number of major themes related to one another by a common thread or idea. Every sūrah radiates its own atmosphere of meaning and essence, within which its theme, or themes, are discussed using the same well integrated and well coordinated style and approach. It also has its own special rhythm and musical pulse which accord with the meaning and context of its topics and content.

这些普遍突出的特点为所有的苏拉所共有，包括较长的苏拉，例如本苏拉。

These general outstanding features are common to all sūrahs, including the longer ones, such as the present one.

本章讨论了几个相互紧密关联、和谐统一地围绕两条中心主线展开的问题。一方面,本章论述了以色列人对伊斯兰教以及麦地那新兴穆斯林社群的态度。它描述了他们对这一新宗教的敌对反应,以及他们对先知穆罕默德ﷺ和其追随者日益壮大的社群的反应。它还探讨了犹太人与麦地那自称信仰伊斯兰教的伪信者之间,以及犹太人与阿拉伯半岛其他地区的阿拉伯多神教徒之间,所形成的密切而邪恶的结盟。

This sūrah deals with several issues which revolve in total harmony around closely interrelated twin central lines. On the one hand, the sūrah discusses the attitude of the Israelites towards Islam and the burgeoning Muslim community in Madinah. It describes aspects of the hostile reception they gave the new religion and their reaction to the Prophet Muĥammad and the growing community of his followers. It explores the close and unholy alliance that had developed between the Jews and the hypocrites of Madinah, professing belief in Islam, on the one hand, and between the Jews and the Arab idolaters of the rest of Arabia, on the other.

另一方面，本章在指出以色列人未能恪守神的委托、未能履行与祂所立之约之后，论及穆斯林社群在其形成时期所遭遇的种种变迁，以及该社群发展的方式与环境，还论及它如何做好准备、动员自身，为承接在地上确立神的主权这一伟大使命而努力。本章果断而迅速地剥夺了以色列人与亚伯拉罕之间的联系——亚伯拉罕是一神信仰的伟大倡导者，也是随之而来的一切荣誉与特权的来源。

On the other hand, the sūrah, having established the Israelites’ failure to uphold God’s trust and honour their covenant with Him, discusses the vicissitudes faced by the Muslim community during its formative years, and the manner and environment in which it developed, and prepared and mobilized itself for the great task of inheriting the trust of the establishment of God’s sovereignty on earth. The sūrah decisively and swiftly strips the Israelites of their association with Abraham, the great proponent of monotheistic belief, and the source of all the honours and privileges that go with it.

这一双重的核心主题构成了整个苏拉的主要内容骨架，并贯穿于公元622年至632年间伊斯兰教和麦地那穆斯林社群的成长与发展过程之中。

This two-fold central theme forms the backbone of the sūrah’s subject matter as a whole and shadows the growth and progress of Islam and the Muslim community in Madinah during the period from 622 to 632 CE.

为了使本章经文的内容置于其恰当的背景之中,有必要进一步阐明经文降示时的历史环境以及宗教与社会背景。不过,在此之前,需要指出的是:总体而言,穆斯林在早期所面临的境况,是此后伊斯兰教历史全程所发生之事的缩影和预演,尽管在范围与细节上有所不同。挫折与成就、盟友与敌人,始终如一。

To set the contents of this sūrah in their appropriate context, it would be pertinent to throw more light on the historic environment and the religious and social setting in which the verses were revealed. Before we do that, however, it is important to point out that, in general terms, what the Muslims had to face in those early days was a miniature of, and a rehearsal for, what has occurred throughout the later history of Islam, albeit with some variations of scope and detail. The setbacks and the achievements, the allies and the opponents have invariably been the same.

这一事实彰显了《古兰经》的地位与身份，它是伊斯兰教宗教、伦理与立法原则及体系中无可争议、不可更改、毋庸置疑的权威依据。它还进一步印证了《古兰经》经文的独特之处：它始终保持着新鲜活力，能够回应人类生活在延续与发展过程中必然出现的种种变化。

This fact highlights the role and status of the Qur’ān as the unchallenged, immutable and incontrovertible authoritative reference for the religious, ethical and legislative principles and systems of Islam. It further affirms the unique property of the Qur’ānic text as being ever fresh and responsive to the inevitable changes that come with the perpetuation and progress of human life.

凭借这些特质,《古兰经》始终是穆斯林永恒的指路明灯,无论他们必须承受怎样的艰难困苦,或面对怎样的敌意与对抗。这本身便是《古兰经》每一节经文无法被模仿、无与伦比的真实与美妙的一个方面。

With these qualities, the Qur’ān remains the eternal guiding light for Muslims, despite the difficulties and hardships they have to suffer or the animosity and hostility they have to face. This, in itself, is an aspect of the inimitability and unsurpassed veracity and beauty of every verse in the Qur’ān.

然而，阿拉伯人选择在一旁观望，他们认为这只是古莱什部落内部的权力之争。既然穆罕默德自己的部落已经公开斥责他，他们若卷入去支持这个人的宗教，实在不妥，更何况古莱什部落掌管着神圣的天房（克尔白），并为整个阿拉伯半岛的宗教事务享有最高权威。

Arabs, however, elected to watch from a distance what they viewed as a purely internal dispute over power within the Quraysh. It would not do for them to become embroiled in supporting the religion of a man whose own tribe had denounced him, especially since that tribe held the custodianship of the sacred Ka`bah and assumed supreme religious authority for the whole of Arabia.

先知ﷺ不得不另寻一处容身之地来安顿他的新信仰，寻找一个能够保护他的根据地，以便打破他在麦加所陷入的僵局，使他能够不受阻碍地履行他的使命。在我看来，这是离开麦加的首要且最重要的原因。

The Prophet had to seek an alternative home for his new faith, and a base where he could be protected, so that he could break the deadlock he had reached in Makkah, and be allowed to pursue his commission unimpeded. This, in my view, was the first and most important reason for leaving Makkah.

在麦地那之前，曾有其他地方被提议并尝试作为麦加的替代选择。615年，即穆罕默德于610年蒙召为先知仅数年之后，一批早期穆斯林迁往了阿比西尼亚。说他们去那里仅仅是为了人身安全，这种说法并不准确。如果真是如此，迁徙者中应当包括穆斯林中最弱小、最缺乏支持的人，因为他们正是遭受持续迫害的对象。但事实恰恰相反：迁徙者中包括了先知追随者和部族成员中一些最有势力的人。他们大多来自古莱什部落，其中有贾法尔·本·艾比·塔利卜，以及一些习惯于庇护先知的年轻人，如祖拜尔·本·阿瓦姆、阿卜杜勒·拉赫曼·本·奥夫、艾布·赛莱迈·马赫祖米，以及奥斯曼·本·阿凡，仅举数例。其中还有出身古莱什最显赫家族的妇女，例如古莱什不可匹敌的非穆斯林领袖艾布·苏富扬之女乌姆·哈比芭。这样的妇女在麦加是绝不会受到迫害的。

Before Madinah, other destinations had been proposed and tried as alternatives to Makkah. In 615, only a few years after Muĥammad’s call to prophethood in 610 CE, a number of early Muslims had emigrated to Abyssinia. It would not be correct to say that they had gone there for reasons of personal safety alone. Had this been the case, the emigrants would have included the weakest and least supported elements among the Muslims. These were the ones at the receiving end of a sustained persecution campaign. But the reverse was the case. The emigrants included some of the most powerful of the Prophet’s followers and tribesmen. The majority of them were from the tribe of Quraysh, including Ja`far ibn Abī Ţālib, and a number of young men who were accustomed to providing protection to the Prophet, such as al-Zubayr ibn al- `Awwām, `Abdur Raĥmān ibn `Awf, Abū Salamah al Makhzūmī, `Uthmān ibn `Affān, to mention but a few. There were women belonging to some of the most prominent families of the Quraysh, such as Umm Ĥabībah, daughter of Abū Sufyān, the Quraysh’s unrivalled non-Muslim leader. Such women would never be persecuted in Makkah.

毫无疑问,穆斯林迁往阿比西尼亚还有其他原因。其中之一是需要动摇古莱氏最高贵、最有权势的家族在宗教与社会上的根基。对古莱氏的各大家族而言,没有什么比看到他们最骄傲、最尊贵的儿女因出于良心与信仰的缘由而出走,离开自己的文化传统和部族故土,更大的羞辱或威胁了。

There were, no doubt, other reasons for the Muslims’ emigration to Abyssinia. There was the need to shake the religious and social foundations of the Quraysh’s most noble and powerful families. There could be no greater insult or threat to the Quraysh dynasties than seeing their proudest and most noble sons and daughters running away for conscientious and religious reasons, leaving their cultural heritage and tribal homeland behind.

不久之后,先知以及伊斯兰教的命运突然出现了转机。在麦加附近一个名为阿嘎白(`Aqabah)的地方,先知ﷺ于公元621年和622年与一群来自麦地那的阿拉伯人进行了两次具有关键意义的历史性会面,他们在会面中宣誓效忠并表示支持。这对伊斯兰教以及穆斯林共同体的整个未来产生了深远而广泛的影响。

Not long after that, the Prophet’s, and Islam’s, fortunes suddenly changed for the better. At a place called `Aqabah near Makkah, the Prophet had two crucial historic meetings in 621 and 622 CE with a group of Arabs from Madinah, during which they pledged their allegiance and support. This was to have a profound and far-reaching effect on the whole future of Islam and the Muslim community.

在麦加时期的后期,先知穆罕默德ﷺ开始有计划地与阿拉伯各个有影响力的部落和群体接触,向他们介绍伊斯兰教,并寻求他们的追随与支持。

Towards the end of the Makkan period, the Prophet Muĥammad embarked on a concerted effort of making contact with various influential Arab communities and tribes to introduce Islam to them and seek their following and support.

Khazraj和Aws这两个居住在麦地那的阿拉伯部落，与犹太人毗邻而居，常常听到他们夸耀说："那即将到来的先知"和"他的日子就要临近了"，并说他将带领犹太人战胜阿拉伯人。一群Khazraj朝觐者遇见了先知ﷺ，他向他们讲解了自己的使命。他们立刻意识到，他正是犹太人所谈论的那位先知。他们决心抢在犹太人之前去到他那里。见到他并听取他的言论后，他们接受了他，成为了穆斯林。他们对他说："我们离开的族人之间相互敌对到了前所未有的地步。愿真主使你成为他们团结的缘由。"回到家乡后，他们向族人汇报了自己所做的事，族人也赞同他们的行为。

The Khazraj and the Aws, the two Arab tribes of Madinah, having lived side by side with the Jews, had often heard them boast about “the Prophet who will come soon” and “whose day is at hand”, who would lead the Jews to victory over the Arabs. A group of the Khazraj pilgrims met the Prophet who explained to them his message. They immediately realized that he was the very Prophet the Jews were talking about. They were determined to get to him before the Jews did. Having met him and listened to what he had to say, they accepted him and became Muslims. They said to him: “We have left our people in an unprecedented state of mutual hostility. May God make you the cause of their unity.” On their return home, they reported what they did to their people who approved their action.

次年,由奥斯(Aws)和赫兹拉杰(Khazraj)两个部落的成员组成的使团抵达麦加,与先知会面。他们宣布接受伊斯兰教,并表示效忠。先知派遣他们返回麦地那,同时派了一位资深的同伴随行,教导他们《古兰经》,并指导他们了解这一新的宗教。

The following year a delegation comprising members of the two tribes of the Aws and the Khazraj, arrived in Makkah to meet the Prophet. They declared their acceptance of Islam and their allegiance. He sent them back with one of his senior companions to teach them the Qur’ān and instruct them in their new religion.

在随后的那一次朝觐中,来自两个部落的一大群人来到麦加,并提出与先知穆罕默德立约。当时尚未皈依伊斯兰的叔叔阿拔斯也在场参与。这项盟约约定他们支持穆罕默德,并像保护自己的家人和财产一样保卫他。这就是第二次阿格拜盟约。

At the following annual Pilgrimage, a larger group from both tribes came to Makkah, and offered to make a covenant with the Prophet Muĥammad. This was attended by his then non-Muslim uncle al-’Abbās. The covenant bound them to support Muĥammad and defend him as they would their own families and property. This is known as the second `Aqabah covenant.

在麦地那逐渐形成的这个群体独一无二、备受尊崇,《古兰经》多次予以称赞。本章开篇简要地给出了真信士的定义,这一定义具有普遍适用性。然而,它明确指向伊斯兰教早期的那些先驱者:"这是天启的经典,毫无疑问,它是敬畏者的正道指引。他们信仰隐形之事,谨守拜功,并将我所赐予他们的财物施舍出去。他们信仰已降示于你(穆罕默德ﷺ)的经典,也信仰在你之前所降示的经典,并且确信后世。他们遵循主的引导,他们必定成功。"(第1至5节)

The community taking shape in Madinah was a unique and distinguished one, praised repeatedly throughout the Qur’ān. This sūrah opens with a concise, generally applicable, definition of true believers. Nevertheless, it refers specifically to those early pioneers of Islam: “This is the Book; there is no doubt about it, a guidance for the God-fearing. Those who believe in what lies beyond the reach of human perception, observe Prayer and give of what We bestow upon them. Those who believe in what has been revealed to you and what was revealed before you, and are certain of the Hereafter. Those follow their Lord’s guidance, and they shall surely prosper.” (Verses 1-5)

相反,经文随即描述了不信者,这描述同样是普遍而通用的,但具体指那些拒绝伊斯兰、反对伊斯兰的人,无论是在麦加还是麦地那及其周边:"对于不信道的人,无论你警告他们或不警告他们,他们总是不信。真主已经封闭了他们的心和耳朵,遮蔽了他们的眼睛,他们将受到重大的刑罚。"(第6-7节)

In contrast, we are immediately given a description of the unbelievers, which is again general and universal but applies specifically to those who rejected Islam and opposed it, in and around both Makkah and Madinah: “For the unbelievers, it is alike whether you forewarn them or not, they will not accept the faith. God has sealed their hearts and ears; their eyes are covered; and a grievous punishment awaits them.” (Verses 6-7)

在麦地那出现了第三个群体，即伪信者，又称穆纳菲格团。这一派系在麦加时并不显眼；其兴起的原因正是先知迁居麦地那并在此定居，如前文所述。这是因为在麦加，伊斯兰教没有主权政治实体或武装力量，穆斯林仍是阿拉伯其他人士迫害和镇压的软弱目标。接受伊斯兰教的人必须勇敢而真诚，准备忍受各种艰难和恐惧。

In Madinah, a third group emerged, the hypocrites, or al-Munāfiqūn. This faction had not been noticeable in Makkah; its rise was prompted by the Prophet’s arrival and settlement in Madinah, as outlined earlier. That was because in Makkah, Islam had no sovereign political entity or force, and the Muslims remained soft targets for persecution and repression by the rest of the Arabs. Those who accepted Islam had to be brave and sincere, prepared to endure all kinds of hardship and terror.

在麦地那（此前称为雅特里布），情况则大不相同。伊斯兰教逐渐壮大，穆斯林也发展成为一股占主导地位的力量。公元624年2月，穆斯林在麦地那以南125公里的白德尔战役中，决定性地击败了非穆斯林的阿拉伯人，这一点变得更加明显。这使一些人，其中包括一批有地位和特权的重要人物，佯装接受伊斯兰教，只为保全自己的地位，保护他们的社会和部落身份及利益。因此，在伊斯兰术语中，他们被称为“伪信者”。其中最为著名的人物之一是阿卜杜拉·本·乌拜伊·本·赛鲁勒，在先知ﷺ抵达麦地那之前，他原本即将被拥立为该城的国王。

In Madinah, hitherto known as Yathrib, the picture was very different. Islam was gradually gaining strength and the Muslims were developing into a dominant force. This became even more evident following their decisive victory over the non-Muslim Arabs at Badr, 125 kms south of Madinah, in February of 624 CE. This caused some people, including a number of leading and privileged figures, to feign acceptance of Islam merely to save their position and protect their social and tribal status and interests. Thus they came to be known as the ‘hypocrites’ in Islamic terminology. One of the most prominent of these was `Abdullāh ibn Ubayy ibn Salūl who, prior to the Prophet’s arrival in Madinah, was about to be crowned as a king of the city.

本章节的很大一部分内容，致力于奠定并切实准备穆斯林共同体的根基。这一共同体将承担把真主的信息传递给世界的使命，因为以色列人显著地未能完成这项崇高的任务。事实上，他们如今已与其最终版本——伊斯兰教——对立。

A significant part of the sūrah is devoted to the foundation and essential preparation of the Muslim community which was to carry God’s message to the world, the Israelites having notably failed to undertake that noble task. Indeed, they were now in opposition to its final version, Islam.

在介绍了人类的三大类型——信士、不信者和伪信者，并且清楚地（虽然是隐含地）提及了“恶魔”之后，这章经文转向全人类，要求他们崇拜独一的真主，并全然承认真主赐予祂的使者的启示。经文确认了真主在创造大地与诸天，以及其中一切事物时的恩惠与智慧，这一切都是为了人类的使用与利益。（第21至29节）

Having introduced the three main types of humanity: believers, unbelievers and hypocrites, and having made a clear though implicit reference to the ‘evil ones’, the sūrah addresses mankind as a whole, asking them to worship the One God and fully acknowledge the revelations He has bestowed on His Messenger. It affirms God’s favour and wisdom in creating the earth and the heavens, and all that is in them, for the use and benefit of man. (Verses 21-29)

随后是关于真主任命人类为祂在地上的哈里发和代理人的那一时刻的叙述，阐明了这一吉祥任命的条件与约定。（经文第30至39节）

This is followed by an account of the occasion when God appointed man as His vicegerent and representative on earth, outlining the terms and conditions of that auspicious appointment. (Verses 30-39)

本章节的这一部分完全用于与以色列人进行广泛而深入的辩论,从多个方面批判性地审视他们的宗教与历史记载。(第40–141节)

The following section of the sūrah is devoted entirely to an extensive and wide- ranging debate with the Israelites, dealing critically with various aspects of their religious and historic record. (Verses 40-141)

讨论的重点是以色列人在麦地那对伊斯兰教的接受情况。他们是最先主动拒绝伊斯兰教的人。他们故意混淆和隐瞒事实，对信仰采取两面派的态度，并企图歪曲上帝的话语。他们欺骗、撒谎，背信弃义地对待穆斯林，希望使他们背离自己的宗教。他们宣称独占上帝的托付，垄断正义。他们嫉妒穆斯林，不遗余力地破坏穆斯林的生存并伤害他们。最后但同样重要的是，他们与伊斯兰教的敌人——伪信者和多神崇拜的阿拉伯人结成同盟，并准备与他们合谋对付穆斯林社团。

The discussion focuses on the Israelites’ reception of Islam in Madinah. They were the first to actively reject it. They deliberately confused and concealed facts. They adopted a two-faced attitude towards faith and attempted to distort God’s words. They cheated, lied and broke faith with the Muslims in the hope of turning them away from their religion. They claimed the exclusive possession of God’s trust and a monopoly of righteousness. They became envious of the Muslims and spared no effort to undermine their existence and cause them harm. Last, but not least, they allied themselves with Islam’s enemies, the hypocrites and pagan Arabs, and were prepared to conspire with them against the Muslim community.

因此,本章对犹太人发起了尖锐而猛烈的抨击,其依据是他们对待穆萨的行为,以及他们对真主赐予他们的律法、以及真主派遣给他们的先知和使者所作出的反应。犹太民族的所有世代都被当作一个整体来加以训诫。