这一章的前三节是特别针对先知的。随后，本章继续描述真主赐予穆斯林群体的大恩惠：祂赐予他们这样的胜利，使他们的心获得安宁，并许诺他们在后世还将获得更多的恩惠。
The first three verses of the surah were specifically addressed to the Prophet. The surah goes on to describe the great favours God bestowed on the Muslim community as He gave them such a victory, adding tranquillity to their hearts, and promising further favours in the life to come:
祂就是降下安宁于信士们心中的主，使他们信仰更加坚定。天地的一切军队都属于主；主确是全知的，睿智的。祂将使信道的男女入于下临诸河的乐园，永居其中，并赦免他们的罪恶。这在主看来是伟大的成功。（第4-5节）
It is He who sent down tranquillity into the hearts of the believers, so that they may grow more firm in their faith. To God belongs all the forces of the heavens and the earth; He is indeed All-Knowing, Wise. He will admit the believers, both men and women, into gardens through which running waters flow, there to abide, and He will forgive them their bad deeds. That is, in God's sight, a great triumph. (Verses 4-5)
“安宁”，阿拉伯语称为“Sakinah”（सकीना，即“萨基娜”），是一个带有美好寓意的词。
Note: the transliteration above contains a stray Devanagari rendering; correct version:
“安宁”，阿拉伯语称为“Sakinah”（萨基娜），是一个带有美好寓意的词。
Tranquillity, or sakinah in Arabic, is a word with pleasant connotations.
当一颗心蒙受这份恩赐时,它便会产生安宁、信靠、慰藉、尊严,并欣然接受真主的旨意。
When a heart is blessed with it, it generates reassurance, trust, comfort, dignity and a ready acceptance of Gods will.
信士们在这次相遇中经历了相互冲突的情感。
The believers experienced conflicting emotions during this encounter.
他们一直期盼着先知梦境的实现，即进入禁寺天房。他们确信，先知的梦必定成真。随后，他们与古莱什人对峙，又因先知接受了当年不进入禁寺的安排而陷入困境，尽管他们已进入朝觐所需的圣洁状态（ihram），并为祭牲做了标记，准备在禁寺完成朝拜后宰杀。这一切对他们而言都极难接受。除了我们前面在记述侯代比叶事件时已引述的内容外，据传欧麦尔还曾去见艾布·伯克尔，就先知的事说道："他不是告诉我们，我们将进入禁寺并绕天房巡行吗？"艾布·伯克尔的心与先知的心跳相通，他回答道：
They were looking forward to the fulfilment of the Prophets dream of entering the Sacred Mosque in Makkah, realizing that a prophets dream always came true. They had then to endure a stand-off with the Quraysh, followed by the Prophet s acceptance to return without visiting the Sacred Mosque that year, even though they had entered into the state of consecration required for that Mosques entry and had marked their animals for sacrifice following the completion of their worship at the Sacred Mosque. All of this was, therefore, very hard for them to swallow. In addition to what we have already quoted in recording the developments at al-Hudaybiyah, ‘Umar is also reported to have gone to Abu Bakr and said in reference to the Prophet: “Did he not tell us that we would be visiting the Sacred Mosque and perform taw^around it?” Abu Bakr, whose heart echoed the Prophets own heartbeats, replied:
“他有没有说你们今年会去？”欧麦尔回答说没有。艾卜·伯克尔说：“那么你就去那里，并在那里进行环绕天房的仪式。”欧麦尔离开艾卜·伯克尔，径直去见先知ﷺ，问道：
“Did he say that you would do so this year?” ‘Umar answered in the negative. Abu Bakr said: “Then you will visit it and do your tawdf there.” ‘Umar left Abu Bakr and went straight to the Prophet asking:
“难道你没有告诉我们，我们将会去禁寺并绕它进行凸瓦夫吗？”先知说：“我确实说过；但我是否说过你们今年就会去做这件事？”欧麦尔再次否定地作答。先知随后说：“你们必定会去那里，并在那里进行绕行（凸瓦夫）。”这让我们看到了穆斯林在与古莱氏对峙期间所经历的那种心情。
“Did you not tell us that we would be visiting the Sacred Mosque and perform tau/J/around it?” The Prophet said: “I certainly did; but did I say that you would be doing that this year?” ‘Umar again answered in the negative. The Prophet then said: “You will most certainly visit it and do your tawdfthere." This gives us a picture of the feelings the Muslims experienced during the stand-off with the Quraysh.
信士们认为古莱什人提出的其他条件极不公平。具体而言，他们无法接受其中一项条款：凡从古莱什人中投奔先知而自称是穆斯林的人，即使未事先获得父亲或监护人的许可，先知也должен将其送回古莱什人那里。古莱什使团反对在文书中提及真主的名字“安拉”（al-Rahman，即“至仁主”），并反对将先知作为真主使者的身份写入文书，信士们对此也极为不满。
The believers found other conditions imposed by the Quraysh to be totally unfair. Specifically, they found unacceptable the condition that the Prophet should return to the Quraysh anyone from among them who came to him, declaring himself a Muslim, without being given the prior permission of his father or guardian. They were also totally displeased when the Quraysh delegation objected to the mention of Gods name, al-Rahman, or the Lord of Grace, and with their objection to the Prophets position as Gods Messenger being included in the document.
据传，负责撰写文书的阿里拒绝按古赖氏代表苏海勒·本·阿慕尔的要求抹去这一称谓。实际上，先知ﷺ亲自将其抹去，并说：“我的主啊！你知道我是你的使者。”穆斯林们对与不信道者作战的奉献和热情是全面的，他们都宣誓effort投身其中，这一点足以证明。然而，对抗以和平的方式结束，要求他们折返回家。可以理解，这对他们来说并不容易接受。
It is reported that Ali, who was writing the document, refused to erase this reference, as requested by the Quraysh representative, Suhayl ibn (Amr. In fact, the Prophet himself rubbed it out, saying: “My Lord! You know that I am Your Messenger.” The Muslims’ dedication and enthusiasm to fight the unbelievers were total, as evidenced by the fact that they all pledged themselves to it. Yet the confrontation ended peacefully, requiring them to turn back and go home. Understandably, this was not easy for them to accept.
我们从他们不愿宰杀祭牲、剃头以示礼仪结束这一点上可以感觉到这一点。事实上，先知不得不对他们三次下达命令，而他们向来都是迅速执行先知的每一项命令的。此外，古莱氏派出的第四位使者欧尔沃（Urwah）在返回后向古莱氏人提出建议时，也报告了这一情况。正如我们已经指出的，穆斯林的情绪如此激动，以至于他们直到看见先知亲自这样做，才肯宰杀祭牲、剃头。只有先知的行动才促使他们跟随效仿；由此可见他们当时的困惑之深。
We sense this in their reluctance to slaughter their sacrifices and shave their heads, indicating the end of their rituals. Indeed, the Prophet had to issue his command to them three times, and this to those who were always quick to put his every order into effect. Furthermore, (Urwah, the fourth emissary of the Quraysh, reported on this to the Quraysh when he returned to give them his advice. As we have noted already, so great was the feeling among the Muslims that they did not slaughter their sacrifices, nor shave their heads until they saw the Prophet doing so himself. Only his action spurred them to follow suit; such was the state of their bewilderment.
穆斯林从麦地那出发,意在朝行小朝(\u{6F}mrah)。战斗的念头从未进入他们的脑海。无论是在心理上还是在实际准备上,他们都没有做好战争的准备。他们惊讶于古莱氏人对他们采取如此坚决的态度,当听到‘Uthman被杀的消息时,他们更是极为愤慨。对穆斯林而言,古莱氏派人向他们的营地射箭、投掷石块,是完全出乎意料的。
The Muslims had travelled from Madlnah intending to perform lUmrah. The thought of fighting was not in their minds. Neither mentally nor practically were they prepared for war. They were surprised to see the Quraysh taking such an adamant stance against them, and they were greatly upset when they heard the news that ‘Uthman had been killed. To the Muslims, it was totally unexpected for the Quraysh to send some of its men to aim arrows and stone missiles at their camp.
因此,当先知听闻奥斯曼遇刺的消息后,决定与古莱什人作战,并要求his Companions宣誓效忠以示支持时,他们每一个人都照做了。然而,这并未减少他们的惊讶,因为他们发现自己所处的境况与原本的期望截然不同。这种感受只是他们所经历的一部分。此外,他们处于明显的劣势,总共只有1,400名朝觐者,而古莱什人身处自己的城市,并有沙漠阿拉伯人和其他多神教徒的支持。
Therefore, when the Prophet, upon hearing of ‘Uthman’s assassination, decided to fight the Quraysh and asked his Companions to give him their pledges in support, every single one of them did so. This did not, however, diminish their surprise to find themselves in a situation totally different from what they hoped to do. Such feelings were only a part of what they experienced. Moreover, they were heavily outnumbered, amounting to 1,400 pilgrims, while the Quraysh were in their own city, supported by desert Arabs and other idolaters.
当我们考虑所有这些方面时,就能更好地理解这节古兰经经文的含义和作用:“正是他降下安宁在信士们的心中。”(第4节)我们可以想象自己仿佛身临其境,感受到这份安宁的慰藉,以及它在信士们心中所带来的平静。真主完全知道,他们所体验到的感受源于信仰。他们渴望捍卫自己的信仰并为之奋战,他们并不追求任何个人的荣耀。因此,他赐予他们恩典,给予他们这样的安宁,“以便他们的信仰更加坚定”(第4节)。安心的境界高于激情与热忱。它包含着信任、确信与无忧无虑的心境。
When we consider all these aspects, we better understand the meaning and the effect of the Qur’anic statement: “It is He who sent down tranquillity into the hearts of the believers.” (Verse 4) We can imagine the situation as though we are present there, and feel the comfort of this tranquillity and the peace it generated in the believers’ hearts. God was fully aware that the feelings they experienced were motivated by faith. They were keen to defend their faith and fight for it. They did not look for any personal glory. Therefore, He bestowed His blessings on them, giving them such tranquillity, “so that they may grow more firm in their faith” (Verse 4) Reassurance is of a higher rank than passion and enthusiasm. It carries with it a combination of trust, conviction and absence of worry.
该章也表明，军事上的胜利绝非难事。
The surah also indicates that military victory was in no way difficult.
相反,如果真主出于无限的智慧,决定满足信士们的愿望,那么这件事本来是轻而易举的。真主一声令下,便有无数无法战胜的力量。只要祂愿意,这些力量便会按照祂的命令,确保穆斯林获胜:"天地的一切军队都是真主的;真主确是全知的,至睿的。"(第4节)事实上,万物的运行都按照真主的智慧所作的安排而进行。正是凭借祂的知识与智慧,祂"降安宁于信士们的心中,以增加他们的信仰"(第4节)。因此,祂必将实现祂所决定赐予他们的:胜利与福泽。"祂必使信仰的男女入于下临诸河的乐园,永居其中,并消除他们的罪恶。这在真主看来是伟大的成功。"(第5节)
On the contrary, it was easy, had God, in His infinite wisdom, decided to gratify the believers’ wishes. At His command there are countless forces that cannot be overcome. They would have ensured victory for the Muslims at His bidding, whenever He wished: “ To God belongs all the forces of the heavens and the earth; He is indeedAll-Knowing Wise.” (Verse 4) Indeed everything moves as determined by God in His wisdom. It was through His knowledge and wisdom that He “sent down tranquillity into the hearts of the believers, so that they may grow more firm in their faith” (Verse 4) He will thus bring about what He has decided to give them: victory and blessings: “He will admit the believers, both men and women, into gardens through which running waters flow, there to abide, and He will forgive them their bad deeds. That is, in God's sight, a great triumph.” (Verse 5)
如果在上主看来这是一场伟大的胜利，那它确实是伟大的。那些获得它的人也是如此，他们给予了它应有的衡量。信士们因真主所赐予他们的而欢喜。他们听完这章经文的开头，得知真主赐予祂的使者的恩惠，便期待着属于自己的那一份，并询问此事。当他们被告知时，便欢喜并感到安心。
If in God’s sight this is a great triumph, then it is indeed a great one. It was so for those who achieved it, giving it its right measure. The believers were delighted with what God granted them. Having listened to the opening of the surah, learning about the favours God bestowed on His Messenger, they were looking forward to their own share, asking about it. When they were told of it, they were delighted and reassured.
接着，该章又告诉他们真主智慧的另一个方面：祂让事情按照既定的方式发展，即报应那些不信者和伪信者的所作所为：
The surah then tells them of another aspect of God’s wisdom in letting events develop in the way they did; namely, requiting the unbelievers and the hypocrites for their actions:
真主也将惩罚伪信者和以物配主者，无论男女，他们对真主怀有恶念。恶运将从四面八方将他们包围，真主对他们发怒，弃绝了他们，并为他们预备了火狱，那是最恶的归宿。天地的一切军队都属于真主；真主确是至能的，至睿的。
God will also inflict suffering on the hypocrites and the polytheists, men and women, who harbour evil thoughts about God. Evil encompasses them from all sides, and they incur God's anger. He has rejected them and has prepared for them hell, an evil destination. To God belongs all the forces of the heavens and the earth; He is indeed Almighty, Wise.
这些经文将伪信士与以物配主者，男人与女人，归为一类，指出他们共同的特征：对真主怀有恶念，不相信真主将会帮助信士。这一章清楚地表明，他们都被邪恶所包围，无法脱离其范围。他们招致真主的愤怒，因此被逐出真主的慈悯。邪恶将是他们的归宿。实际上，伪善绝不亚于以物配主，甚至更加可鄙。
These verses group together the hypocrites and the idolaters, men and women, highlighting their common characteristic of harbouring evil thoughts about God, having no trust in His forthcoming help to the believers. The surah makes clear that they are all encompassed by evil and cannot depart from its circle. They incur Gods anger and, therefore, they are expelled from His mercy. Evil will be their end. In fact, hypocrisy is in no way less than idolatry; indeed it is more contemptible.
伪信者对穆斯林社团造成的伤害，并不比多神教徒少，尽管两者在本质和外在表现上有所不同。
The harm the hypocrites do to the Muslim community is no less than what the idolaters do, although the two types are different in nature and physical aspects.
该章将对真主怀有恶念视为伪信者和不信者的显著特征。信士则始终对真主抱有善念，无论处于顺境还是逆境，都期望真主降下善事。他相信，无论在哪种情形下，真主都会为他带来益处。事实上，信士的心始终仰望真主，真主的恩惠与福泽从未停止。当我们与真主建立起信仰的纽带时，我们便会认识到这一事实，并心存感激。相反，伪信者和不信者与真主没有这样的纽带。他们对这一理念毫无感受，因而对真主怀有恶念，只浮于表面看待事物，以外在现象判断局势。于是，每当表象如此显示，他们便认为只有恶事会降临在自己身上，也会降临在信士身上。他们对真主的大能、对万事万物的主宰，以及真主精妙而周密的安排，毫无认识。
The surah makes harbouring evil thoughts about God the distinctive feature of the hypocrites and the unbelievers. A believer always thinks well of God, expecting what is good in all situations, good and bad. He believes that God will bring him good in both conditions. The fact is that a believer’s heart always looks up to God, whose grace and favours never cease. When we establish the bond of faith with God, we realize this fact and appreciate it. The hypocrites and the unbelievers, by contrast, have no bond with God. They have no feeling of this concept, which, in turn, leads them to entertain evil thoughts about Him, casting only a superficial look at things and judging situations by appearances. Thus, they expect only evil to befall them and to befall the believers whenever appearances so suggest. They have no idea of God’s power, control of things and events, or His subtle and elaborate planning.
该节经文将伊斯兰的所有敌人归为一类，描述了他们的处境，以及真主为他们所预备的刑罚，并附加一句话指明真主的大能与睿智："诸天和大地的军队都是真主的，真主确是至尊的，确是至睿的。"（第7节）他们的任何情况都不能逃脱真主的掌握，任何事情对真主而言都不是难事。
The verse groups together all types of enemies of Islam, describing their position with God and what He has prepared for them, adding a comment pointing to God’s power and wisdom: “ To God belongs all the forces of the heavens and the earth; He is indeed Almighty Wise.” (Verse 7) Nothing of their situation escapes God, and nothing is too hard for Him.