这段开篇清楚地揭示了本章的主要主题：真主降示《古兰经》，将其讯息传给全人类；真主独一无二，没有配偶，也没有子嗣；真主以其智慧主宰并掌管整个宇宙。然而，尽管如此，不信道者仍继续以物配主，造谣者依旧坚持其虚妄，并且有人提出毫无根据的辩论，发表傲慢的言论。

This opening gives a clear indication of the main themes of the sūrah, namely the revelation of the Qur’ān by God, the addressing of its message to all mankind, God’s absolute oneness that admits no partner or offspring, and His sovereignty over the whole universe which He, in His wisdom, controls. Yet despite all this, the unbelievers continue to associate partners with Him and the fabricators persevere in their falsehood. Moreover, baseless arguments and arrogant statements are made.

“至尊至贵的那一位，从高处将准则降示给祂的仆人，使其成为众世界的警告。”（第1节）阿拉伯文词 tabārak，此处译为“至尊至贵”，源自词根 barakah（祝福），除了祝福之义外，又含有增长与延续之意，表示对真主的赞颂与祂的恩赐不断增加。经文中并未直接提及真主的名字，而是使用了一个关系代词：“从高处降示……的那一位”。

“Blessed is He who from on high bestowed upon His servant the standard to discern the true from the false, so that it might be a warning to all the worlds.” (Verse 1) The Arabic word, tabārak, translated here as ‘blessed’ is a derivative of the root word, barakah, denoting blessing but adds a further dimension of increase and growth so as to signify the continuous increase of praise and God’s blessings. God is not mentioned in the verse by name. Rather, a relative noun is used, “He who from on high bestowed...

"标准。"这一点很有用，它突出了真主向人类传达启示这一行为，因为这一章的核心论证，正是《古兰经》启示的真实性及其信息的真理性。

the standard.” This is useful in highlighting His action of sending a message to mankind, because the essential argument of the sūrah is the truth of the revelation of the Qur’ān and its message.

《古兰经》在此被称为“al-Furqān”（准则），这也是该章的名称。这一名称表明了真理与谬误、神圣指引与错误信仰之间的区分与分离。此外，《古兰经》清楚地区分了两种不同的生活方式，以及人类生命中的两个不同时代。它勾勒出一种在人的良知中被构想、在实践中被落实的清晰生活方式。这种生活方式有别于人类曾经知晓的任何事物。它为人类开启了一个新纪元，是人类从未经历过的。因此，从广义上说，它就是一个准则，将人类刚刚结束的童年阶段与即将开始的成熟阶段区分开来。物质神迹的时代由此结束，理性神迹的时代随之开始。再者，地方性的、暂时性的使命随着《古兰经》的启示而终结，《古兰经》是神对全人类最后的、普世的启示：“使它成为全世界的警告者。”（第1节）

The Qur’ān is named here as ‘al-Furqān’, which is also the title of the sūrah. The name indicates distinction and separation between the truth and falsehood, divine guidance and erroneous beliefs. Furthermore, the Qur’ān makes a clear distinction between two different ways of life and two epochs in human life. It outlines a clear way of life as it is conceived in human conscience and in practice. This way of life is distinct from anything humanity has ever known. It ushers in a new era for humanity, unlike anything it ever witnessed. Thus it is a criterion in this broad sense, separating the stage of human childhood that has just ended from the stage of maturity about to begin. The age of physical miracles is thus ended to start that of rational miracles. Moreover, local and provisional messages come to an end with the revelation of the Qur’ān, God’s final and universal message to all mankind: “so that it might be a warning to all the worlds.” (Verse 1)

在揭示他们如何捏造此类针对真主的指控之后，这章经文又提到他们对真主使者的放肆指控，并以一种显示这些说法何等虚妄荒谬的方式予以驳斥。

Having shown how they fabricate such allegations against God, who is limitless in His glory, the sūrah refers to their impudent claims against God’s Messenger, replying to them in a way that shows how false and absurd it all is.

不信道者说："这不过是他捏造的谎言，是别人帮他编造的。"实际上，是他们犯下了不义和谎言的罪行。他们还说："这是古人的神话，是他叫人抄写下来的，早晚有人念给他听。"你说："这部经典是由那知晓天地奥秘的主降示的，他确实是至赦的，是至慈的。"（第4-6节）

The unbelievers say: ‘This [Qur’ān] is nothing but a lie which he has devised with the help of other people.’ In truth, it is they who have perpetrated an inequity and a falsehood. And they say: Fables of ancient times which he has caused to be written down, so that they might be read out to him morning and evening.’ Say: ‘This [Qur’ān] is bestowed from on high by Him who knows the secrets of the heavens and the earth. He is indeed Much-Forgiving, Merciful.’ (Verses 4-6)

这是对古莱什不信道者最明显的谎言。他们内心深处十分清楚,这种说法毫无根据。那些指使他们散布这些谎言的长老们完全知道,穆罕默德所诵读的《古兰经》不可能出自人的手笔。他们之所以知道这一点,是因为他们对优美诗歌有着很高的鉴赏力。此外,他们也无法抗拒《古兰经》的影响。而且,他们在穆罕默德获得先知身份之前就认识他,知道他在诚实方面堪为楷模:他从不说谎,从不违约,从不背信。那么,他怎么可能捏造谎言来诬陷真主,把祂没有说过的话归于祂呢?

It was a most blatant lie that the unbelievers of the Quraysh said when they knew deep at heart that it had absolutely no basis. Their elders who instructed them to circulate these lies were fully aware that the Qur’ān which Muhammad recited could not have been authored by a human being. They actually knew this given their appreciation of fine poetry. Furthermore, they could not stop themselves from being influenced by the Qur’ān. Moreover, they knew Muhammad long before his prophethood, and they were aware that he was exemplary in his honesty: he never told a lie, broke a promise, or breached a trust. How could he, then, invent a lie against God, attributing to Him words which He did not say?

但是他们固执己见，出于对自身社会地位的担忧而行事，而这种社会地位依赖于宗教职位。因此，他们诉诸这类手段，散布普通人可能会轻信、却缺乏类似文学才能去辨别的虚假指控。

But they were stubborn, motivated by fear for their social status that relied on religious position. Hence, they resorted to such tactics, making false allegations that could be accepted by ordinary people who might not have similar literary talent.

他们声称《古兰经》"不过是他借助他人而编造的谎言"（第4节）。据说那些"他人"是三名外国奴隶，甚至更多。这种指控何其荒谬。如果一个人能借助他人编造或捏造这部《古兰经》，那么他们借助他人，又有什么能阻止他们写出一部类似的《古兰经》来驳斥穆罕默德ﷺ的论证呢？他曾屡次向他们提出挑战，而他们始终未能应战。

They claimed that the Qur’ān was “nothing but a lie which he has devised with the help of other people.” (Verse 4) It is said that those other people were three foreign slaves, or even more. This is such an absurd allegation. If a man could, with the help of others, devise this Qur’ān, or invent it, what would stop them from producing, with the help of others, a similar Qur’ān to refute Muhammad’s argument? He repeatedly challenged them to do so and they failed to take up the challenge.

从这个角度看，整个想法似乎不太可能；但从另一个角度看，它又显得再自然不过。真主将祂自己的灵魂吹入人身，人因这一气息而在真主的全部创造物中独具尊贵，并被委以治理大地的重任。然而，人类的知识、经验与能力仍然有限且不足。真主不会让人失去扶助与引导，以指明他履行使命的道路。因此，祂赋予人以一种潜能，借着那使人与众不同的神圣灵魂之气息，与祂保持联系。真主选择一位具有接受祂启示之灵性潜能的人，并借此将指引他和人类走上正道的讯息传授于他，这并不足为奇。

From this angle, the whole idea seems unlikely. However, taken from another angle, it seems perfectly natural. God has breathed of His own spirit in man, and with this breath man has become distinguished among all God’s creation, and placed in charge of the earth. Yet human knowledge, experience, and abilities remain limited and inadequate. God would not leave man without support and guidance to show him the way to fulfil his trust. Hence, He gave him the potential to be in contact with Him through the breath of the divine spirit that distinguishes him. It is no wonder that God should choose a human being who has the spiritual potential to receive His message and so impart to him what guides him and humanity along the right way.

这是真主赐予人类的恩典的一个方面，从一个角度看令人惊叹，从另一个角度看又完全合乎自然。然而，那些不知晓这一受造物的价值、也不了解真主赐予他的尊荣之真实本质的人，否认人应当通过天启与真主相通。他们不承认真主应当从人中拣选一位作为祂的使者。他们认为天使更适合担当这一角色："为什么没有一位天使降下来与他一同警告世人呢？"（第7节）但真主曾命令天使向人叩拜，因为祂赋予了人卓越的品质，并将祂的灵魂吹入人之中。

This is an aspect of the grace God bestows on man, which appears amazing in one way and perfectly natural in another. But those who do not know the value of this creature and the true nature of the honour God has bestowed on him deny that a human being should be in contact with God through divine revelation. They refuse to acknowledge that such a person should be chosen by God as His Messenger. They think that angels are better placed to carry out such a role: “Why has not an angel been sent down to him to give warning alongside him?” (Verse 7) But God had ordered the angels to prostrate themselves before man as He granted him superior qualities associated with the breathing of His spirit in him.

这是神圣的智慧所决定的：由一位人类使者被派遣到人类群体之中。这样的使者与他们分享情感、经历、希望与忧伤。他了解他们的志向、需求与局限。因此，他理解他们的弱点，发掘他们的长处，并知晓他们的动机与反应，一步一步地引导他们前行。毕竟，他是他们中的一员，在上主的启示与指引的支持下，引导他们走向上主的喜悦。

It is divine wisdom that determines the sending of a human messenger to a human community. Such a messenger shares their feelings, experiences, hopes and sorrows. He knows their aspirations, needs and limitations. Thus, he understands their weaknesses, taps their strengths, and leads them along the way, step by step, knowing their motivations and reactions. After all, he is one of them, guiding them towards God’s pleasure, supported by His revelation and guidance.

对他们而言,真主的人类使者是一个易于效法的榜样。他与他们同为一类人,逐步引导他们走向崇高的境界。他生活在他们之中,践行真主所要求他们遵守和履行的道德准则、行为与职责。因此,他亲身成为他所传讲的信仰的实际体现。他生活与行为的每一个细节都呈现在他们面前,使他们能够审视这些细节,并渴望效法他的榜样,因为他们明白这是人力所能及的。如果真主的使者是一位天使,他们就不会去思考他的行为与举止,更不会尝试效法他。他们会觉得,既然他的本性与他们不同,他们便无法企及他的标准,也无法效法他的榜样。

在这一段中，本章揭示了他们不信的另一个层面，即他们否认末日。因此，他们对编造毫无根据的指控或捏造之事毫不顾忌。他们也不畏惧将要面对真主，祂将因他们的谎言和捏造而追究他们的责任。此处，我们看到他们站立在审判日的景象，那时顽固的心灵将被彻底震撼。他们被使其看见，与为信士所预备的喜乐相比，等待他们的将是什么。

At this point in its discussion of their wrongful statements about God and His Messenger, the sūrah reveals another dimension of their disbelief. They deny the Last Hour. Hence, they have no qualms about making baseless accusations or fabrications. They do not fear that they will face God who will hold them to account for their lies’ and fabrications. We see them here as they stand on the Day of Judgement when hardened hearts are shaken to their core. They are made to see what awaits them there in comparison with the happiness that is prepared for the believers:

不然！他们否认的是那末日。 为否认末日的人，我已准备了烈火。当它从远处看见他们时，他们将听到它的愤怒与咆哮。当他们被铁链锁在一起，投入其中狭窄的地方时，他们会立即祈求灭亡。 [但他们会被告知]：今天不要只祈求一次灭亡，而要祈求许多次灭亡！ 你说：“这个更好，还是敬畏者被许诺作为报酬和最终归宿的永恒乐园更好？” 他们在那里将拥有他们所希望的一切，永远居住其中。这是你的主所作的承诺，是人们应当常常祈求的。（第11–16节）

Nay! It is the Last Hour that they deny. For those who deny the Last Hour We have prepared a blazing fire. When it sees them from a far-off place, they will hear its fury and its raging sigh. And when, chained together, they are flung into a tight space within, they will pray for extinction there and then. [But they will be told]: Do not pray today for one single extinction, but pray for many extinctions!’ Say: ‘Which is better: that, or the paradise of eternity which the God-fearing have been promised as their reward and their ultimate abode?’ There they will have all they wish for, abiding there forever. It is a promise given by your Lord, always to be prayed for. (Verses 1 1- 16)

他们确实因其不信而在否认末日上走向了极端。

They have indeed denied the Last Hour going to great extents in their disbelief.

《古兰经》的这段经文暗含此意：它搁置了前面所说的一切，以突出事情的严重程度：“不然！他们所否认的是末日。”随后描绘了那些犯下如此严重罪行之人所将面临的归宿：这是为他们预备的烈火：“我已为否认末日的人预备了烈火。”（第11节）

The Qur’ānic expression implies this as it puts aside all that was said earlier in order to magnify the extent: “Nay! It is the Last Hour that they deny.” It then paints the destiny that awaits those who are guilty of such a terrible thing. It is a blazing fire made ready to receive them: “For those who deny the Last Hour We have prepared a blazing fire.” (Verse 11)

拟人法，即把无生命的事物或状态表现为具有其自身生命，是《古兰经》所运用的一种特殊艺术手法，其精妙程度令人无法模仿。它使这些事物显得如此生动，以至于我们将它们视为有生命的存在。

Personification, or the representation of inanimate objects or states as having life of their own, is a special artistic feature the Qur’ān employs to such perfection that it defies imitation. It makes such objects so alive that we take them as such.

由此可见,他们目睹了一切关于信仰的虚假捏造和对神的使者的嘲弄最终都归于终结。现在,本章转而安慰和宽慰先知,告诉他,他的情况并非神的使者中的特例。他们都具有相同的本质特质:

Thus they are shown to have witnessed the end of all false fabrication concerning faith and ridicule of God’s Messenger. Now the sūrah addresses the Prophet consoling and reassuring him, telling him that his was not a special case among God’s messengers. They all shared the same essential attributes:

在你之前，我所派遣的使者，也都是吃食物、在市场上行走的人。我以你们中的一些人作为另一些人的考验。

Even before you, We never sent messengers other than [men] who indeed ate food and went about in the market places. We have made some of you a means of testing others.

你能否坚忍忍耐？你的主确是洞察一切的。（第20节）

Are you able to endure with patience? Surely your Lord sees all. (Verse 20)

如果不信道者提出异议,这些异议并非针对先知本人,而是针对神为某一确定目的所设立的一项定律:"我使你们中的一部分人成为另一部分人的考验。"因此,那些不理解神的智慧与安排的人会提出异议,而那些完全信任神的智慧与援助的人则会坚忍不拔,保持安心。神的讯息将借助人类的手段和方法继续奋斗,以便有信仰的人在逆境中展现他们的忍耐:"你们能否坚忍不拔?""你的主洞察一切。"他洞悉人性,洞悉人们内心的思想,洞悉每个人所追求的目的。这里我们注意到所有格代词"你的主"的运用,是为了给先知ﷺ以安慰和保证。神知道什么最能触动人心和情感。

If the unbelievers voice objections, these are not made against the Prophet in person; rather, they are objections to a law God has put in place for a definite purpose: “We have made some of you a means of testing others.” Thus, those who do not appreciate God’s wisdom and plans will object, while those who have full trust in His wisdom and support will persevere and remain reassured. The divine message will continue the struggle using human means and methods, so that those who have faith will demonstrate their patience in adversity: “Are you able to endure with patience?” “Surely your Lord sees all.” He sees human nature, and what is in people’s inner thoughts. He sees to what end each one is driving. We note here the use of the possessive pronoun, ‘your Lord’, to give the Prophet a feeling of comfort and reassurance. God knows what best affects people’s hearts and feelings.