本章节开篇概述了穆斯林共同体在麦地那所面对的各类宗教群体的基本特征,除犹太人之外。对于犹太人,仅作了简要但足够的提及。他们被称为伪信士的“恶魔”或“恶伴”,这一描述已足以说明他们的品性和所扮演角色的本质。经文在本章后文中对他们有更详细的论述。

This opening passage of the sūrah outlines the essential features of the religious groups the Muslim community faced in Madinah, with the exception of the Jews, to whom only a brief, but adequate, reference is made. They are described as the ‘satans’ or ‘evil companions’ of the hypocrites; a description that says a great deal about their qualities and the nature of their role. They are dealt with in more detail later on in the sūrah.

在阐述这些群体的特征时，《古兰经》独特的文体风格得到了清晰的展现。词语的运用，就如同艺术家运用线条与色彩一般，通过它们，一幅幅图景渐渐有了形状，有了生命。

In delineating the features of these groups, the special characteristics of the Qur’ānic style are clearly displayed. Words are used as an artist uses lines and colours, and through them images slowly begin to take on shape and life.

开篇寥寥数语,便勾勒出三类人的图景,每一类都真实地代表着一群人,这样的人在每个时代都会出现。事实上,无论哪个时代、哪个地方的全人类,都可以归入这些类型。这正是《古兰经》文体之精妙与力量的一个范例。在这些简短而内涵丰富的句子与经文中,画面被赋予了生命,其力度与聚焦之处,是任何冗长或繁复的叙述都无法企及的。寥寥数笔的点染,配合文辞与节奏之美,产生了无上的效果。

At the outset, in a few words and sentences, profiles of three types of people merge, each a true representation of a group of human beings such as recurs in every day and age. Indeed, all mankind in all ages and places can be classified into these types. This is a fine example of the eloquence and power of the Qur’ānic style. In these brief and highly informative sentences and verses, pictures are brought to life with a power and focus that no lengthy or elaborate rendition could ever provide. A few rapid touches combine with the beauties of style and rhythm to supreme effect.

在这段简洁而有力的引言之后,这一章经文面向世上所有的人,呼吁他们归入人类的第一类。它劝人信仰独一的真主,祂是创造者、主宰者和供给者,没有任何同等者或配偶。它也向那些怀疑先知穆罕默德ﷺ所传信息以及他所接受的启示之真实性的怀疑者提出挑战,要求他们拿出一章来与《古兰经》相比。这一挑战之后,又严厉警告那些拒绝真主启示的人将遭受可怕的惩罚,并许诺那些信靠真主及其启示的人将获得永恒的福乐与幸福。

Following this concise and powerful introduction, the sūrah addresses all people in the world, calling on them to belong to the first category of mankind. It urges man to believe in the One God, the Creator, Sustainer and Provider, who has no equals or partners. It challenges those sceptics who doubt the truth of the Prophet Muĥammad’s message, and of the revelations he received, to come up with a single sūrah to compare with the Qur’ān. It complements the challenge with a severe warning of horrible punishment for those who reject God’s message, and a promise of everlasting bliss and happiness for those who trust and believe in God and His revelations.

这段经文回应了一些犹太人和伪信者，他们曾质疑《古兰经》中使用比喻的做法，并以此为借口，怀疑神圣启示的真理性与有效性。经文严厉警告他们，说他们正偏离神的正道；与之相对，信士们则因信仰而更加亲近神，信仰也因此更加坚定。经文斥责他们否认那使人生、使人死的神，那掌management万物、其知识涵盖广阔宇宙中一切事物与事件的造物主。正是神以恩典赐予人类，使大地及其上的一切都受人支配，并为人所用。

该章以三个阿拉伯字母开头：“阿勒夫，拉姆，米姆。”（第1节）紧接着是这样一句话：“这部经典，毫无疑问，是为敬畏者提供的指引。”（第2节）

The sūrah opens with three Arabic letters: “Alif, lām, mīm.” (Verse 1) This is immediately followed by the statement: “This is the Book, there is no doubt about it, a guidance for the God-fearing.’’ (Verse 2)

有几章古兰经以这种方式的阿拉伯字母组合开头，对这些抽象开端的解释颇为分歧。我们较为倾向的一种看法是：这些字母是为了强调，古兰经是由阿拉伯语的字母组成的一部书，与最初接受这一神圣启示的阿拉伯人所使用的字母无异。尽管如此，它是一部无与伦比、超越凡俗的作品，任何使用相同字母、相同语言的阿拉伯作家都不可能与其庄严与力量相匹敌。经文屡次向对手提出挑战，要求他们创作一部与之相似的书，或只是十章，甚至只是一章同等水准的经文。至今从未有人能够应战。

Several sūrahs in the Qur’ān begin with a combination of Arabic letters in this way, and interpretations of these abstract openings vary quite widely. The one we tend to favour is that these are meant to emphasize the fact that the Qur’ān is a book composed of the letters of the Arabic language, in the same way as they are used by the Arabs who were the first people addressed by this divine revelation. Nevertheless, it is such an unparalleled and transcendent work that no Arab writer, using the same letters and the same language, could ever match its majesty and power. Rivals are repeatedly challenged to compose a book similar to it, or only ten sūrahs, or even a single sūrah, of matching quality. No one has ever been able to take up the challenge.

这一点适用于真主的所有创造物。以泥土为例，它由具有已知性质的元素构成。人类利用泥土所能制造的最好之物，是砖块、瓦片、器皿，以及各种用途的建筑结构，其中某些还非常精巧。然而，真主正是用这些相同的元素创造了生命，这一最卓越的奥秘，远远超出了人类的智力与创造能力。

This is true for all God’s creation. Soil, for example, is made up of elements of known properties. The best man has been able to make out of soil is bricks, tiles, vessels and structures of various types and uses, which are in some cases very sophisticated. But using these same elements, God has created life, the one outstanding secret that remains far beyond man’s intellectual and creative abilities.

同样，普通人说《古兰经》所用的语言时，使用的也是那些字母和词语，用以表达意思和概念；而真主却用这些相同的字母和词语，造就了《古兰经》，使其成为一部确定无疑的经典，最终且绝对地区分了真理与谬误。将人的作品与神的作品相比较，是根本不可能的；这好比把影像与实体相比，把尸体与有生命的灵魂相比。

Similarly, the same letters and words that ordinary people, speaking the language of the Qur’ān, use to articulate expressions and convey meanings and concepts, are used by God to produce the Qur’ān as a definitive book stating the final and absolute distinction between truth and falsehood. A comparison between man’s work and the work of God is simply not possible; it is a comparison between the image and the reality, between the dead body and the living soul.

“这是天经，其中毫无疑问。”（第2节）既然这部经典的真实性与可靠性，其证据已蕴含在本章开头的这些字母之中，又怎会有任何疑问呢？证据就在于：阿拉伯人虽精通并擅长运用自己的语言——而这部经典正是由同样的字母与词汇构成——却始终无法创作出与《古兰经》相匹敌的作品。

“This is the Book; there is no doubt about it.” (Verse 2) How can there be any doubt about it when the evidence for its truth and veracity is given in these very letters with which the sūrah opens? Evidence is implicit in the total inability of the Arabs to produce anything matching the Qur’ān, despite their proficiency and excellence in the use of their own language which is comprised of the same letters and words.

随后，这一章描述了敬畏主的人。它由此呈现了麦地那早期信徒的典范，这一典范也将成为此后所有世代穆斯林的普遍准则："他们信仰隐秘之事，谨守拜功，并从我所赐予他们的给养中施舍。他们信仰降示你的经典和降示你之前的经典，并且确信后世。"（第3-4节）

The sūrah then gives a description of those who are God-fearing. In doing so it presents the early model of believers in Madinah, which was also to be the universal one for all future generations of Muslims: “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.’’ (Verses 3-4)

敬畏真主的信士最根本的品质，在于他们有意识、有行动的道德统一：他们以深刻的信仰充实自己的心灵，信仰幽玄之事（ghayb），履行宗教义务，承认真主所有的使者，并对后世怀有坚定不移的确信。正是这些要素使穆斯林的信仰成为完整的整体，并使信士有别于不信者。这样完备的世界观，配得上真主赐予人类的最终启示，它旨在成为人类在这片大地上一切努力的方向与指引。人被号召接受这一启示，并在其光照之下过上完整而美好的生活，使这光明塑造人的情感、行为、信仰、生活方式与品行。

The most essential quality of the God-fearing believers is their conscious, active moral unity that enriches their souls with profound belief in the imperceptible, or ghayb, dedication to their religious obligations, recognition of all God’s messengers, and unshakeable certainty in the hereafter. Such are the ingredients that make the Muslim faith a complete whole and distinguishes believers from unbelievers. Such a thorough outlook is worthy of God’s final message to man, which was intended as a focus and a guide for all human endeavour on this earth. Man is called upon to adopt this message and lead a complete and wholesome life, guided by its light which shapes man’s feelings, actions, beliefs and ways of living and behaviour.

仔细审视这些品质中的每一项，人们会发现其中蕴含着许多对人类生活至关重要的基本价值。

Looking more closely at each of these qualities, one discovers a number of essential values that are fundamental to human life.

"信仰那超出人类感知范围的事物。"（第3节）人类感知的局限，并不妨碍信士的灵魂抵达他们的造物主——宇宙与万物背后那无所不能的力量。他们有限的自然感官，也不会阻挡他们超越物质世界的渴望，或他们对生命终极真理的追求。

“Who believe in what lies beyond the reach of human perception.” (Verse 3) The limits of human perception do not prevent believers’ souls from reaching their Creator, the omnipotent power behind the universe and all existence. Their limited natural senses do not stand in the way of their desire to reach beyond the physical world or their pursuit of the ultimate truths of life.

信仰不可见之事,是人类认知中的一道重大门槛。跨过这道门槛,人便超越了动物,也远远超出了感官所及的物质世界,以及一切可能扩展感官功能的器械。它将人的意识提升到一个能够感知更广阔、更完整世界的层次。这一步对人理解自身的存在以及周围万物的存在,都有深远的影响。它使人对这个复杂世界中相互作用的能量与力量的真实情况,以及他对这些事物的认识方式,获得一种全新的觉察。它也全面影响着人的行为和他在大地上的生活。

Belief in the imperceptible is a major threshold in human understanding, and crossing it elevates man above animals and takes him far beyond the physical world of the senses or all the devices that may extend their function. It raises human consciousness to a level where a wider and fuller world can be perceived. Such a step has far-reaching effects on man’s understanding of his own existence and the existence of everything else around him. It provides him with a totally new awareness of the realities of the interacting energies and forces that are at play in this complex world, and of the way he conceives of them. It also affects his behaviour and life on earth in general.

接下来我们要看到的人类模式是不信道者的模式。"至于不信道者，无论你是否警告他们，对他们来说都是一样的，他们不会信仰。真主已经封印了他们的心和耳朵；他们的眼睛被遮盖；他们将遭受严厉的刑罚。"（第6-7节）

The next human model we are presented with is that of the unbelievers. “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)

与前一组相比，这里的对照是彻底的。神的经典本身是敬畏者的指引，而对于不信道者，任何警告都毫无作用。信士的接受能力与不信道者的完全不接受形成对比；这里，把信士与神和周围世界联系起来的纽带，把有形与无形、显露与隐秘连接起来的纽带，完全不存在。他们的心被牢牢封闭，耳朵听不进任何东西。他们完全无法接受指引，也无法发现真理。此外，"他们的眼睛被蒙蔽了"。（第7节）他们身处一片漆黑之中，没有任何光亮为他们指引方向。这一切都是他们忽视神的警告所应得的报应。

The contrast with the previous group is total. While God’s Book in itself is a guide for the God-fearing, no warning to the unbelievers has any effect at all. The receptivity of the believer contrasts with the unbeliever’s total unreceptivity; here the ties that bind the believer to God and the world around, and link the seen with the unseen and the overt with the covert, are completely absent. Their hearts are firmly shut and their ears can hear nothing. They are utterly incapable of receiving guidance or discovering the truth. Moreover, “their eyes are covered.” (Verse 7) They are in total darkness, with no light to guide them anywhere. All this is their just reward for ignoring God’s warnings.

这些经文描绘了这些人走向“严厉的刑罚”时的一幅阴郁而毫无生气的景象，这正是对其固执与不信的恰当而应得的回报。

The verses paint a grim and lifeless picture of these people on their way to “a grievous punishment”, which is a fitting and proper reward for obstinacy and disbelief.

我们现在进入第三类人。经文描绘这类人的图景,既不像第一类那样光明高尚,也不像第二类那样黑暗卑下,而是一幅难以捉摸、转瞬即逝、不断变化的图像。他们就是伪信者:"世人中有人说:'我们信安拉和末日。'其实,他们不是信士。他们想欺骗安拉和信士,其实他们只是欺骗自己,而他们自己并不觉察。他们心中有病,安拉使他们的病增加。他们因为说谎,将受痛苦的刑罚。当有人对他们说:'你们不要在大地上作恶。'他们说:'我们只是行善的人。'其实,他们正是作恶的人,只是他们自己不觉察。当有人对他们说:'你们应当像众人那样信仰。'他们说:'我们难道要像愚人那样信仰吗?'其实,他们正是愚人,只是他们不知道。当他们遇见信士的时候,他们说:'我们信仰。'当他们独自和他们的恶魔伙伴在一起的时候,他们说:'我们确是与你们同在的,我们只是戏弄他们罢了。'安拉要嘲弄他们,并使他们在自己的悖逆中盲目地徘徊。这些人以谬误换取了正道,他们的交易是无利可图的,他们也不会遵循正道。"(第8-16节)

We now move on to the third model. The picture that the verses paint of this type of people is neither as bright and noble as the first nor as dark and base as the second. It is an elusive, evanescent image, constantly changing. These are the hypocrites: “There are some who say: “We believe in God and the Last Day’, yet, in truth, they do not believe. They seek to deceive God and the believers, but they are only deceiving themselves, though they may not realize it. There is sickness in their hearts, and God has aggravated their sickness. Painful suffering awaits them for the lies they keep telling. When it is said to them: “Do not spread corruption in the land’, they say: “We are but doers of good.’ But, they indeed are the ones who do spread corruption, though they do not realize it. When it is said to them, ‘Believe as other people have believed’, they say, Are we to believe as the fools believe?’ It is indeed they who are fools, though they do not know it. When they meet the believers, they say, ‘We believe’, but when they are alone with their devilish allies, they say, ‘We are with you, we are only mocking.’ God will put them to derision and let them continue their transgression, blundering blindly along. These are the ones who barter away guidance for error. Their transaction is profitless and they will receive no guidance.” (Verses 8-16)

这段文字描述的是麦地那的一些人，但这种情形在每一代人中都可以见到。这样的人往往属于社会上的精英阶层，他们缺乏道德上的勇气，既不敢公开接受真理，也不敢明确地拒绝真理。他们总是自认占据道德制高点，把自己置于众人之上，轻视他人的见解。因此，我们应当从绝对的意义上理解这些经文，把它们看作是对历代伪信者的描述。它们确实针对的是人的灵魂，而人的灵魂在所有社会中都是一样的。

This was a description of a number of people in Madinah, but the picture can be identified in every human generation. Such people are to be found among the elite of society who lack the moral courage to either openly accept the truth or clearly reject it. They are ever assuming the moral high ground, placing themselves above all others, deriding their understanding. We should, therefore, take these verses in their absolute sense, as being descriptive of hypocrites in all generations. They indeed address the human soul which is one in all societies.

通常情况下，伪信者声称自己相信真主和末日，而实际上他们并不存在这样的信仰。他们只是缺乏勇气去公开表明自己真实的想法和信念。

Typically, the hypocrites claim belief in God and the Last Day when they in fact entertain no such belief. They simply do not possess the resolve to declare their true feelings and convictions.

我们注意到，相较于前两类人，对第三类人——伪信者——性格的描绘占据了更多篇幅。这是因为前两类人在某种意义上都是单纯而直白的。第一幅画像中的人拥有清晰的见识和诚实的目的，第二幅则描绘了那些漫无目的、缺乏指引的人。而在第三幅画像中，我们看到的是性情诡诈、焦躁不安、复杂且身心有病的人。要将其清楚、完整地刻画出来，就需要更多的笔触和更细致的描摹。

We note that more space is devoted to the delineation of the character of the third group, the hypocrites, than to either of the preceding ones. This is because each of the first two types is, in a sense, simple and straightforward. The first picture shows people with clear vision and honest purpose, while the second paints those moving aimlessly, devoid of guidance. In the third picture we see those with a devious, restless, complex and sick disposition. Its delineation requires more touches and finer detail to be clearly and fully defined.

对第三类人的详细描述也表明，伪信者在麦地那对穆斯林社群在那段奠基时期的瓦解所起的作用非常严重，他们煽动纷争，制造动荡。这也说明，伪信者在任何穆斯林社群中都可能发挥极其深远的作用，因此有必要揭露他们的活动以及他们针对穆斯林的恶意阴谋。

A detailed description of this third group also suggests that the role played by the hypocrites in Madinah in undermining the Muslim community during those formative years was a very serious one, and that they instigated trouble and instability in that community. It is also an indication of how far-reaching a role hypocrites can play in any Muslim community, and that there is a need to expose their activities and maleficent scheming against the Muslims.

进一步的例子被用来加以说明，以揭示伪善的本质："他们就像点燃火的人，火光照亮了他周围的一切，真主却夺走了他们的光明，使他们陷入黑暗，什么也看不见。他们聋、哑、盲，永远不能回到正路上。"（第17-18节）

Further examples are given to add more clarification and expose the nature of hypocrisy: “They are like one who sought to kindle a fire, and as it lit up all around him God took away their light and left them in darkness, unable to see anything. Deaf, dumb and blind, they can never return to the right path.” (Verses 17-18)

与不信道者不同,伪信者最初并非拒绝神的引导。他们没有掩耳不听,也没有拒绝倾听或理解。他们只是在考虑和理解之后,选择了背弃真主的引导。他们寻求光明,也看到了光明,却没有从中受益。正因如此,"真主夺去了他们的光明,让他们处于黑暗之中,什么也看不见。"(第17节)这是对他们故意拒绝神的引导的惩罚。

Unlike the unbelievers, the hypocrites did not turn away from divine guidance in the first instance. They did not block their ears or refuse to listen or understand. They simply elected to turn away from God’s guidance, after having considered and understood it. They sought the light and saw it, but they did not benefit from it. It was for this reason that “God took away their light and left them in darkness, unable to see anything.” (Verse 17) This is a punishment for their deliberate rejection of God’s guidance.

人的感官原本是为了让他能够领悟并接受神的引导，然而伪信者却故意封闭了自己的感官，使自己变得聋、哑、盲。因此他们再也无法看见光明，也无法重新找到正确的道路。他们迷失了。

Man’s senses are meant to enable him to perceive and receive God’s Guidance, but the hypocrites wilfully closed off their senses, rendering themselves deaf, dumb and blind. Thus they are no longer able to see the light, nor can they find the right path again. They are lost.

麦地那的犹太人过去常常对先知穆罕默德所传信息的真实性提出质疑，而伪信者与麦加的多神教阿拉伯人一样，持怀疑态度并对其加以否定。因此我们看到，《古兰经》向他们所有人发出挑战，正如它向全人类发出挑战一样，经文说：{如果你们怀疑我所降示给我仆人的启示，那么你们就试着作一章类似的sūrah吧，如果你们是诚实的，就可以召唤你们所有的见证者，舍真主之外的（一切）。}（第23节）

The Jews of Madinah used to raise doubts about the truth of the Prophet Muĥammad’s message, while the hypocrites, like the pagan Arabs of Makkah, were sceptical and called it into question. Therefore we find the Qur’ān challenging them all, as indeed it challenges mankind in general, saying: “If you are in doubt as to what We have revealed to Our servant, then produce one sūrah comparable to it and call upon all your witnesses, other than God, if what you say is true.” (Verse 23)

挑战首先强调了一个重要事实:将先知穆罕默德描述为真主的"仆人"。这一描述具有多方面的意义:其一,它既是对先知本人的尊崇,也表明成为真主的"仆人"是人类所能达到的最高荣誉。其二,它在普遍的人类范畴中确认了对真主的顺服之本质,号召所有人只向真主顺服,并弃绝一切可能被归于祂的同伴。先知穆罕默德ﷺ获得了作为天启接受者的最高尊位,而他也因被描述为真主的仆人而享有尊荣ﷺ。

The challenge starts off with emphasizing an important fact by describing the Prophet Muĥammad as God’s ‘servant’. This description is significant in a number of ways: it is, first, an honour to the Prophet himself and an indication that to be a ‘servant’ of God is the highest honour a human being can attain. Second, it affirms the essence of servitude to God in the universal human context, calling on all men to submit only to God and renounce all partners that may be associated with Him. The Prophet Muĥammad, who attained the highest position of honour as a recipient of divine revelations, is also honoured by being described as a servant of God.

这一挑战也与本章开篇相关，开篇指出，《古兰经》是由阿拉伯人在其语言中所熟悉的那些字母构成的。如果他们对其真实性或可靠性心存任何怀疑，他们尽可以创作出任何与之相当的内容，哪怕只是一章，并可以邀请他们希望作证的任何见证人来为他们作证。先知的主张已经得到了真主的印证。

The challenge is also related to the opening of this sūrah, which points out that the Qur’ān was composed of the very same letters the Arabs were familiar with in their language. If they were in any doubt as to its truth or veracity, they were free to produce anything, even one sūrah, comparable to it, and they could call any witnesses they wished to testify in their favour. The Prophet’s claim had already been supported by God.

这一挑战在先知在世时便已提出，并且此后始终有效。古兰经的论证今天依然与几个世纪以来一样坚定有力。古兰经今天仍然保持着它在降示之日所具有的独特性，明显有别于人类所能创作的任何作品。因此，真主的话语及其警告依然真实：“但你们若不能（作出），你们必定不能（作出），那么，你们当防备那以人和石头为燃料的火狱，它是为不信道者而预备的。”（第24节）

This challenge remained open throughout the Prophet’s life, and has done so ever since. The Qur’ānic argument stands just as firmly today as it has through the centuries. The Qur’ān remains today the unique work it was on the first day it was revealed, clearly distinguished from anything men can ever produce. Thus, God’s words, and His warning, remain true: “But if you fail, as you will certainly do, then guard yourselves against the fire, fuelled by men and stones, prepared for the unbelievers.” (Verse 24)

在这一段中，经文谈到《古兰经》中使用比喻的问题："真主不以设譬为耻，即使是一只蚊子，或比它更小的东西。信士们知道，这是来自他们主的真理；而不信者则说：'真主用这样的比喻究竟要表示什么呢？'如此，真主使许多人迷误，也使许多人得到正道；但除了悖逆者，他没有使任何人迷误。这些人在接受真主的盟约之后违背盟约，割断了真主所命令连接的关系，在大地上作恶。他们就是亏折者。"（第26-27节）

At this point the sūrah speaks of the Qur’ānic use of parables: “God does not disdain to give a parable of a gnat, or a higher creature. Those who believe know that it is the truth from their Lord, while the unbelievers ask, ‘What could God mean by such a parable?’ In this way, God lets many go astray and gives guidance to many others, but none does He leave to go astray except the evildoers, who violate God’s covenant after having accepted it, and cut asunder what He has ordered to be joined, and spread corruption in the land. They are the losers.” (Verses 26-27)

此前在本章中，伪信者被描述在贬抑的处境之中。他们也意识到，《古兰经》运用了一些关于微不足道之物的比喻。其中一个把不信道者比作蜘蛛："那些以真主以外的物为保护者的人，好像蜘蛛为自己结了一座房屋，房屋中最脆弱的，莫过于蜘蛛的房屋，如果他们有知识，就会明白。"（29：41）同样，《古兰经》还引用了一个比喻，说明他们所假定之神的无能："世人啊！有一个比喻被提出来了，你们应当静听。你们舍真主而祈祷的那些物，即使他们联合起来，也不能创造一只苍蝇；如果苍蝇从他们那里夺去什么，他们也不能从苍蝇那里夺回来。求助者和被求助者，都是多么软弱啊！"（22：73）

Earlier in the sūrah, the hypocrites were shown in derogatory situations. They also realized that the Qur’ān uses parables referring to insignificant creatures. One of these compares unbelievers to spiders: “Those who take beings other than God for their protectors are like a spider which makes for itself a house. The frailest of all houses is the spider’s house. Could they only understand.” (29: 41) Similarly the Qur’ān cites a parable showing the powerlessness of their false deities: “Mankind/ An aphorism is set forth; hearken, then, to it. Those beings whom you invoke instead of God cannot create a fly, even though they were to join all their forces to that end. If a fly robs them of anything, they cannot rescue it from him! Weak indeed is the seeker, and weak the sought!” (22: 73)

这段经文表明，麦地那的伪信士，以及很可能还有犹太人和多神教徒，在对伊斯兰教的笨拙而混乱的攻击中，试图利用这类比喻来质疑《古兰经》的神圣起源，声称真主不会谈论蜘蛛和苍蝇这样微不足道的造物。他们由此希望削弱《古兰经》的权威性和真实性。

This passage suggests that the hypocrites in Madinah, and probably the Jews and the polytheists, were, in their clumsy and confused campaign against Islam, trying to exploit such use of parables to raise doubts about the Qur’ān’s divine origins, claiming that God would not speak about such insignificant creatures as spiders and flies. They thus hoped to undermine the authority and authenticity of the Qur’ān.

这些经文用来驳斥那种论证，并阐明使用此类譬喻背后的智慧，同时警告不信道者不要采取这种论辩方式，并使信道者放心，这些譬喻只会增强他们的信仰。

These verses serve to refute that argument and explain the wisdom underlying the use of such parables, while warning unbelievers against taking up such a line of argument and reassuring believers that they will strengthen their faith.

我们并没有完全偏离这一章开篇的主题:即介绍每个人类社会中存在的几类主要人群。因此,经文转而更详细地谈论"作恶者"。他们是那些"在接受了真主的盟约之后仍背弃它,切断了真主命令相连之物,并在地上散布败坏的人。他们才是亏损者。"(第27节)

We have not completely departed from the subject of the beginning of the sūrah: the presentation of the main types of people found in every human society. So the text turns to speak in more detail of the “evildoers”. They are those “who violate God’s covenant after having accepted it, and cut asunder what He has ordered to be joined, and spread corruption in the land. They are the losers.” (Verse 27)

文本所用的措辞十分笼统，既没有说明所违背的是哪一项“盟约”，也没有说明他们所割断的究竟是什么，更没有说明他们所散布的是哪一种“败坏”。重点在于勾勒这类人的总体特征，而非记录任何具体事件或例子。他们已失去真主的信任，割断了真主命令维系的一切关系，并且有能力犯下各种败坏或邪恶之事。这些人注定陷入迷惘，丧失正道的引导；他们与生俱来的本性已被败坏、扭曲。他们就像过早摘下而已经腐烂枯萎的果实。他们的心智和人生观完全扭曲，以至于那些引导信士走向正道、指明方向的东西，对他们而言只会令其更加迷乱，并将他们推向毁灭与火狱。

The text speaks in very general terms, without specifying the ‘covenant’ or the thing they cut asunder, or the type of ‘corruption’ they spread. Priority is given to defining the overall profile of this type of people rather than recording any particular incidents or examples. They have lost God’s trust, severed all the ties He commanded to be maintained, and they are capable of perpetrating every kind of corruption or evil. These are people condemned to confusion and loss of guidance; their basic human nature has been corrupted and perverted. They are like a prematurely picked fruit that has rotted and withered away. Their minds and outlook on life are totally distorted, so that whatever gives believers guidance and direction only confounds them and sends them further towards ruin and damnation.

在此，我们不妨简要思考这类人的活动所产生的破坏性影响——以犹太人、伪信者和多神教徒为代表——它们曾冲击麦地那年轻的穆斯林社群，也影响了此后各地的穆斯林社会，只是披着不同的外衣、使用不同的名称。

Here, we may care to reflect briefly on the destructive effect of the activities of this type of people, as represented by the Jews, the hypocrites and the idolaters, on the young Muslim community of Madinah; and on subsequent Muslim societies everywhere, although under different guises and names.

那些“在接受了神的盟约之后又违背它”的人。（第27节）这里的“盟约”实际上是多项盟约，其中最根本的一项，是人有义务承认他的造物主，并以崇拜和顺服归向祂。信仰神是人的一项基本需要，必须得到满足；但这种需要也可能被滥用和引入歧途，以致一个人为神设立伙伴或同等者，并转而归向他们。

Those “who violate God’s covenant after having accepted it”. (Verse 27) The ‘covenant’ is in fact several covenants, the fundamental one being man’s obligation to acknowledge his Creator and turn to Him in worship and submission. Belief in God is a basic human need that must be fulfilled; but it can be abused and misdirected, so that a person sets up partners or equals to God and turns to them.

这里提到了代表全人类与亚当所立的盟约，它确立了人在地上的角色，并界定了人的权利与义务，我们将在下文讨论。

There is the covenant made with Adam on behalf of all mankind, establishing man’s role on earth and defining his rights and obligations, as we shall discuss presently.

然后，该章经文转向全体人类，斥责他们不信真主。真主赐予生命，也收回生命；真主供给一切众生，并完全掌控整个宇宙。经文说：“你们怎么不信真主？你们原来是死的，他使你们复活；然后他使你们死亡，然后他使你们复活；然后你们要被召归到他那里。他为你们创造了地上的一切；然后他转向天空，把它造成七层天。他是全知万物的。”（第28至29节）

The sūrah then addresses all mankind, denouncing their disbelief in God who gives life and takes it away, and who provides for all and has full control over the whole universe: “How can you reject God who has given you life after you were dead? He will cause you to die again then He will bring you back to life. To Him you shall return. It is He who created for you all that is on earth. He then turned to heaven and fashioned it into seven heavens. He has knowledge of all things.” (Verses 28-29)

否认或拒绝真主，在看到这些明显的迹象之后，无疑是可耻的，也是完全站不住脚的。《古兰经》在此直接面对人类，提出他们无法否认或质疑的事实。它谈到人的生命以及人类存在的各个阶段。真主使人脱离死亡的状态，赐予他生命。这种转变是无法忽视或否认的事实，只能通过承认真主的创造之力来解释。生命不是幻觉，但它是如何产生的呢？是谁开创了我们称之为生命的这一独特现象，它在这个世界上将活着的人与死去的人区分开来？生命代表着一个非凡的维度，它与死亡截然相反，但它的源头在哪里？

Denial or rejection of God after seeing all these manifest signs is certainly despicable and utterly unjustifiable. The Qur’ān here faces mankind directly with facts they cannot deny or question. It refers to their life and the phases of human existence. God brought man out of a state of death and gave him life. This transformation is a fact that cannot be ignored or denied, and can only be explained by acknowledging the creative power of God. Life is not an illusion, but how has it come about? Who has initiated this unique phenomenon we call life, which distinguishes the living from the dead in this world? Life represents an extraordinary dimension that is the complete antithesis of death, but where does it originate?

这是一个必须正视并加以回答的问题，而且这种回答应当能够满足人的好奇心，使他的心灵与理智得到安宁。仅仅将它搁置一旁，或把生命归于某种与造物截然不同的创造力之外的事物，是远远不够的。对这个问题最直接的回答是：生命来自真主。让那些反对这一点的人，去提出另一种答案吧。

It is a question that has to be faced and answered in a way that will satisfy man’s curiosity and put his heart and mind at rest. It is simply not enough to dismiss it or attribute life to anything other than a creative power that is itself totally different from creation. The immediate answer to this question is that life comes from God. Let those who dispute this come up with another answer.

这节经文质问人们为何否认并不信仰那位“使你们死而复生”的真主。(第28节)人竟如此狂妄,拒绝赐予生命、作为生命之源与根本原因的真主,实在是不知天高地厚。经文又申明,真主“将使你们再死”,这是毋庸置疑的事实,我们也时时刻刻被提醒着这一点。经文接着说“然后他将使你们复活”,这一点自古至今一直是无休止争论的话题。然而,如果人们肯反思自己最初是如何被造化而来的,就不会对死后复活感到困惑,也不会加以拒绝了。

The verse questions man’s denial of, and disbelief in, God “who has given you life after you were dead”. (Verse 28) How impertinent of man to reject God, the origin and the cause of life. It affirms that God “will cause you to die again”, a fact that is beyond dispute and of which we are constantly reminded. It adds that “[He] will bring you back to life’’, which has been, and still is today, a matter for endless argument and debate. Yet, if people would only reflect on how man came to be in the first instance, there would be no reason for bewilderment or rejection of life after death.