这段经文的结尾描绘了至仁主真正仆人的独特特征。在真理的指引与谬误之间、在那些狂妄否认真理之人与传达主之指引给人类的使者之间，那场漫长的斗争结束之后，他们似乎成为了留存下来的最高典范。他们仿佛是经历如此漫长的奋斗之后成熟结出的果实。

This final passage of the sūrah portrays the distinctive features of the true servants of God, the Most Merciful. They appear to be the highest model of humanity that remains after the end of the long battle between true guidance and error, between those who impertinently deny the truth and God’s messengers who bring His guidance for humanity. They seem to be the fruit ripening after such a long struggle.

他们是给予正道承载者安慰的人，而此前他们曾遭遇否认与拒绝。

They are the ones who bring comfort to the bearers of divine guidance, after they had been met with denial and rejection.

前一段经文叙述了不信道者的无礼言论，他们说不知道“至慈者”（Raĥmān）这个名字是指真主。在本段中，我们看到对“至仁主的真诚仆人”的完整描述。他们深知真主，理应被称为属于祂的人。本章展示了他们的显著特征，体现在他们的行为举止和生活方式之中。他们是穆斯林社会的活生生的典范，伊斯兰教旨在建立这样的社会，并通过其完美制度的实施，塑造出这样的人。这些人值得真主的眷顾。一般而言，人类在真主看来微不足道，不值得祂关怀，除非有真主的真诚仆人存在，他们始终归向祂，祈求祂的扶助。

The previous passage recounted the unbelievers’ impertinent remark when they said that they did not know the name Raĥmān, or the Most Merciful, as belonging to God. In this passage we have a full description of ‘the true servants of the Most Merciful’ who know Him well and deserve to be described as belonging to Him. The sūrah shows their distinctive features as reflected in their behaviour and the way they conduct their lives. They provide a living example of the Muslim community which Islam aims to build, and the type of person it moulds through the implementation of its perfect system. These are the ones who deserve God’s care. Mankind generally are too unimportant for God to care about, except for the presence of God’s true servants who always turn to Him, praying for His support.

真正的至仁主的仆人，是那些在大地上谦和行走的人；每当无知的人与他们说话时，他们便说：“愿你平安。”（第63节）

The true servants of the Most Merciful are those who walk gently on earth, and who, whenever the ignorant address them, say: ‘Peace.’ (Verse 63)

真正的仆人的第一个特征是，他们行走时步态温和，没有做作、自大或傲慢的炫耀。正如人的每一个动作一样，行走也会流露出一个人的性格与情感。一个严肃、沉稳而健全的性格，会通过步态表现出来。这样的人走路时带着庄重与安定的气度，体现出目标明确和内心坚定。

The true servants’ first feature is that they walk gently, with no affectation, pretension, or display of arrogance. Like every movement man makes, walking delivers an expression of one’s personality and feelings. A serious, reassured and sound personality demonstrates itself through its gait. A person of this type walks with an air of seriousness and reassurance, reflecting clarity of purpose and strength.

“行走在大地上要谦和”并不是说信士们要垂头丧气、故作软弱无力、毫无依靠之态；有些人以为这样做就能显示自己敬畏真主，实际上并非如此！真主的使者ﷺ走路时身体略微前倾。他是走得最快、最好的人，步态从容安详。

To walk gently on earth’ does not mean that believers hang their heads down, affecting weakness and lack of support, as understood by some of those who think that by so doing they show themselves to be God-fearing! God’s Messenger used to bend forward when he walked. He was the fastest and best walker, with an air of serenity.

Abū Hurayrah 传述说:"我从未见过比真主的使者更英俊的人:他的脸上仿佛映照着太阳。我也从未见过走得比真主的使者更快的人。仿佛大地为他而收缩。[我们与他同行时]我们竭尽全力,他却最为从容。" ʿAlī ibn Abī Ṭālib 描述说:"先知ﷺ行走时身体微微前倾,仿佛在快速走下坡路。" 真主的诚挚仆人,以其庄重严肃的态度,并以对严肃事务的关注,不会为他人的荒谬和愚蠢而烦恼。他们不会在与这些人的无谓争辩中浪费时间或精力。他们认识到,与那些为争论而争论的人辩论是徒劳无益的。因此,"每当愚昧者与他们交谈时,他们便说:

Abū Hurayrah reports: “I have never seen anyone more handsome than God’s Messenger: he looked as if the sun was reflected in his face. And I have never seen anyone who walked faster than God’s Messenger. It was as though the earth would shrink for him. [As we walked with him] we would put in our best effort, but he was most relaxed.” `Alī ibn Abī Ţālib describes: “When the Prophet walked he bent forward, as though he was walking quickly downhill.” In their serious and dignified approach, and in their attention to serious concerns, God’s true servants do not bother themselves with other people’s absurdities and stupidities. They do not waste their time or energy in futile arguments with such people. They recognize that engaging in an argument with people who argue for argument’s sake is fruitless. Hence, “whenever the ignorant address them, [they] say:

“平安。”（第63节）但这绝非软弱或无能的表现。这只是一种庄重的态度，它不允许他们把时间和精力浪费在与高尚之人不相称的事情上。

Peace.” (Verse 63) But this is by no means a sign of weakness or lack of ability. It is simply a dignified approach which does not permit them to waste time and energy over what is unbecoming of the honourable.

真正的神的仆人过着平衡的生活，他们在认真和适度方面堪为表率："当他们花费财物时，既不奢侈浪费，也不吝啬小气，而是始终在两者之间保持适中的中道。"（第67节）平衡是伊斯兰教在个人和社会生活中确立的显著特征。伊斯兰教通过对信众的教育及其法律制度所要达到的，正是这种平衡。它的整体结构都建立在平衡与适度之上。

God’s true servants lead a balanced life that is exemplary in its seriousness and moderation: “Whenever they put their money to use, they are neither wasteful nor niggardly, but always maintain a just mean between the two.” (Verse 67) Balance is the distinctive feature that Islam establishes in the life of the individual and the community. Its achievement is what Islam aims for through educating its followers and through its legal system. Its whole structure is based on balance and moderation.

虽然伊斯兰教认可私有财产，但穆斯林并非可以毫无限制地花费自己的钱财，这与资本主义制度以及不依照天道法则生活的社会情况不同。穆斯林必须在奢侈与吝啬之间保持平衡。这两种态度对个人、对社会，对金钱本身都是有害的。吝啬的人不仅剥夺了自己从钱财中获得的益处，也剥夺了社会因钱财流通而获得的益处。事实上，金钱本应为社会提供服务。过度挥霍和囤积钱财这两个极端都会造成社会和经济的失衡，进而引发危机，此外还会对人们的内心和道德产生不良影响。

Although Islam approves private ownership, a Muslim is not free to spend his money without restriction, as is the case in the capitalist system and in communities which do not conduct their lives in accordance with divine law. A Muslim is required to strike a balance between extravagance and miserliness. Both attitudes are bad for the individual, society and for money itself. Indeed, a miser not only deprives himself of the benefits of his money, but also deprives the community of the benefits of keeping money in circulation. Indeed money is meant to provide services for the community. Both extremes of overspending and withholding money produce social and economic imbalance, leading to crises, in addition to their unhealthy effect on people’s hearts and ethics.

由于伊斯兰教规范人类生活的这一方面，它从个人做起，使在生活中采取平衡的态度成为信仰的一个特征。因此，每当真正的仁慈的主的仆人使用他们的钱财时，他们“既不浪费，也不吝啬，而总是在两者之间保持适度的中道”。（第67节）

As Islam regulates this aspect of human life, it begins with the individual, making the adoption of a balanced approach in life a feature of faith. Thus, whenever true servants of God, the Most Merciful, put their money to use, they “are neither wasteful nor niggardly, but always maintain a just mean between the two.” (Verse 67)

真正的神之仆人的另一个重要品质是：他们“从不与神并列崇拜任何其他神明，不擅自杀害神所定为神圣的生命，除非依正当理由，也不犯通奸之罪。凡做这些事的人，都必遭受惩罚；在复活日，他的刑罚要加倍，他将在其中受辱而永居。”（经文68-69节）

The next important quality of God’s true servants is that they “never invoke any deity side by side with God, and do not take any human being’s life – (the life] which God has willed to be sacred – except for a just cause, and do not commit adultery. Whoever does any of this will face punishment, and on the Day of Resurrection his suffering will be doubled, and he will abide therein in ignominy.” (Verses 68-69)

信仰真主的独一性是伊斯兰信仰的基石。正是在这一点上，信仰的清晰、明确与简洁，与含混、迷惑和繁复区分开来。不言而喻，任何健全的生活体系都不可能建立在后者之上。

但是，对于任何希望使自己免于这种结局的人，门仍然是敞开的。这需要悔改、坚定的信仰和善行：“但悔改、信道并行善的人，不在此例。”（第70节）那些履行这三个条件的人，被应许他们在悔改之前所犯的任何罪过，都将被转化为善行，并加在他们新近所积的善功之上：“因为真主将他们的罪恶变为善行。”（第70节）这是真主恩惠的一个方面，当事人无需为此付出任何努力，只需离开迷误，投靠真主，便可获得这份恩典：

But the door remains open for anyone who wishes to save himself from such a fate. This requires repentance, firm belief and good action: “Excepted, however, shall be they who repent, attain to faith and do righteous deeds.” (Verse 70) Those who fulfil these three conditions are promised that whatever sin they did prior to their repentance will be changed into good deeds which will be added to their newly earned good actions: “for God will transform their bad deeds into good ones.” (Verse 70) This is an aspect of God’s bounty that is granted without the person concerned having to do anything to deserve it other than turn away from error and seek refuge with Him:

“真主确是至赦的，至慈的。”（第70节）

“God is indeed Much- Forgiving, Merciful.” (Verse 70)

悔改之门始终敞开，任何良知被唤醒、想要回归信仰大家庭的人都可以进入。无论他是什么人，过去犯过什么罪，都不会被拒之门外。阿布·法尔瓦曾问先知ﷺ，据al-Ţabarānī记载的一段圣训中提到：“如果一个人犯下了各种罪行，一样也没有落下，他的悔改会被接受吗？”先知ﷺ问他：“你是穆斯林吗？”他肯定地回答后，先知ﷺ说：“那么就去行善，舍弃恶行，真主会把你过去所有的罪过都变成善行。”那人又问：“甚至我最恶劣、最背信弃义的那些也一样吗？”先知ﷺ说：“是的。”那人赞颂真主，一边离去一边继续赞颂。

The door of repentance is always open to admit anyone whose conscience is reawakened and wants to return to the fold. No one is ever turned away from it, no matter who he might be or what sins he might have committed in the past. A ĥadīth related by al-Ţabarānī mentions that Abū Farwah asked the Prophet: “If a man has done all kinds of sin, leaving out nothing, will his repentance be accepted?” The Prophet asked him: “Are you a Muslim?” When he answered in the affirmative, the Prophet said: “Then do what is good and abandon what is evil, and God will change all your past misdeeds into good ones.” The man asked: “And even my worst, treacherous ones?” The Prophet said: “Yes.” The man glorified God and continued to do so as he went away.

有一条悔罪的准则和一个被接受的条件，两者都有明确的说明："悔改、行善的人，才是真正归向真主的。"（第71节）悔罪始于真诚的懊悔，停止恶行；而通过行善才得以完成，行善证明这种悔罪是严肃而真诚的。同时，善行会产生一种积极的感受，足以有益地补偿放弃罪恶所带来的损失。罪恶是一种行为，当它被撤回时，会留下一个空缺，必须用相反方向的行为来填补。否则，空虚之感会使人怀念过去的罪恶之路。

There is a rule for repentance and a condition for its acceptance, which are clearly spelled out: “Whoever repents and does what is right has truly turned to God by [his act of] repentance.” (Verse 71) Repentance begins with genuine regret and desisting from bad deeds and is made complete through doing good deeds that prove that it is a serious and genuine repentance. At the same time, good deeds produce a positive sense that favourably compensates for abandoning sin. Sin is an action which, when withdrawn, leaves a vacuum that must be filled with an action in the opposite direction. Otherwise, the feeling of emptiness makes one miss one’s old sinful ways.

完成对悔罪条件的阐述之后,本章又回到对至仁主真正仆人品质的概述:"他们不作假证,遇到无益的事,便端庄地走过。"(第72节)这句经文可以按字面理解,即他们从不作伪证,因为这种行为会侵占他人的权利、助长不义。它也可以理解为:他们不去任何有虚妄之言或虚妄之事发生的场所,也不与说虚妄之言、做虚妄之事的人为伍。他们远离这类场所或人群,以免卷入其中发生的任何事情。这一含义更为有力。他们也远离一切嬉戏和无益的闲谈。

Having completed this interposition of the conditions of repentance, the sūrah resumes its outline of the qualities of the true servants of the Most Merciful: “Those who never bear witness to what is false, and whenever they pass by [people engaged in] frivolity, pass on with dignity.” (Verse 72) This may be taken literally which means that they never give false testimony, since such an action leads to usurping people’s rights and helps injustice. It may also be taken to mean that they do not attend any place or stay with any group where falsehood is said or done. They steer away from such places or company so as not to be party to anything that happens there. This is a more powerful meaning. They also steer away from all frivolity and idle talk:

“每当他们经过从事无聊嬉戏的人身旁时，都庄重地走过去。”（第72节）他们使自己不参与任何此类活动。信士有更重要的事务要关注，没有时间从事无聊和闲散的消遣。他的心中充满了信仰对他的要求，以确保真主的讯息能够传递给人类。对任何人来说，这已经是足够的关注了。

“Whenever they pass by people engaged in frivolity, pass on with dignity.” (Verse 72) They remove themselves from participation in any such practice. A believer has more serious preoccupations that leave no time for frivolous and idle pursuits. His mind is full with what his faith requires of him so as to ensure that God’s message is delivered to mankind. This is sufficient preoccupation for anyone.

他们的另一个品质是：一旦得到提醒，便能迅速想起。他们的心向着对主的迹象和启示的领悟敞开："当他们被提醒主的迹象时，不会对之充耳不闻、视而不见。"（第73节） 这里的描绘是对拜偶像者的批评：他们对待自己的神明和虚妄信仰，如同聋子和瞎子一般，被剥夺了引导与光明。这表明他们处于盲目狂热的状态，而真主忠实的仆人则充分认识到自己信仰中的真理，以及主的迹象和启示。因此，他们睁开眼睛、敞开心扉、运用理智接受信仰。他们没有狂热。当他们对自己的信仰表现出热忱时，那是建立在真知和深刻洞察之上的热忱。

Another of their qualities is that they are quick to remember when a reminder is given to them. Their hearts are open to the understanding of God’s signs and revelations: “And who, whenever they are reminded of their Lord’s signs, do not fall deaf and blind to them.” (Verse 73) The picture drawn here is critical of the idolaters who approach their deities and false beliefs like the deaf and blind, deprived of guidance and light. It shows them in a state of blind fanaticism, while God’s true servants are fully aware of the truth in their faith, and in God’s signs and revelations. Hence, they accept the faith with open eyes, hearts and minds. They are free of fanaticism. When they show enthusiasm for their faith, it is an enthusiasm based on true knowledge and profound insight.

最后，这些真正的主的仆人并不满足于深夜long时间地进行自愿的礼拜、向主叩拜，并让他们其他的美好品质得以闪耀。他们还有更高的期望。他们所希望的是，能有与自己同类的配偶，以及追随他们脚步的子女，从而给他们带来极大的喜悦。不仅如此，通过这种方式，那些被归为主的仆人的人将会增多。他们还祈祷，主使他们成为敬畏主者的良好榜样："以及那些祈祷的人：'我们的主啊！求你赐予我们配偶和子嗣，使他们成为我们眼中的喜悦，并使我们成为敬畏者的表率。'"（第74节）

这些真正的主的仆人会获得什么回报？这段对其品质的概述以他们所赢得的回报作结：

What reward do God’s true servants receive? This outline of their qualities concludes with what they earn:

这些人因其坚忍的耐心，将在乐园中获得崇高的地位，并将在那里受到欢迎和平安的问候，他们将永居其中；那是多么美好的居所，多么崇高的地位。（第75-76节）

These will be rewarded for all their patient endurance [in life” with a high station in heaven, and will be met there with a greeting of welcome and peace, and there they shall abide; how goodly an abode and how high a station. (Verses 75-76)

阿拉伯文中使用的术语是 al-ghurfah，这里译作“天堂中的高位”。在此语境下，该词可理解为天堂本身，也可理解为天堂中的一个特殊之处。从语言上讲，它的意思是“房间”，比阿拉伯人通常接待客人的会客室更为尊贵的地方。真诚的仆人会被安置在这一高位上，并受到热情的欢迎，这是因为他们为了保持自身的良好品质，忍受了所遭遇的一切，并坚韧地坚持下来。这里所暗指的，是对抑制欲望、抵制诱惑所需的强大意志力的肯定。若没有相当程度的坚忍，这一点是很难做到的，而这种坚忍只有那些被神在其经典《古兰经》中应得地提及的人才能展现出来。

The Arabic text uses the term al-ghurfah, which is translated here as ‘a high station in heaven’. The term may be taken to mean in this context either heaven, or a special place in heaven. Linguistically speaking it means, ‘the room’, which is a more honourable place than the reception room where Arabs normally received their guests. True servants are received in this high position with a warm welcome, on account of their patient endurance of whatever they had to put up with in order to maintain their sound qualities. What is implied here is recognition of the strong will- power needed to restrain desire and resist temptation. This is not easy to do without a good degree of endurance that can only be shown by someone who is deservedly mentioned by God in His book, the Qur’ān.

与他们祈求真主拯救脱离的火狱形成对照的是，真主以乐园作为对他们的回报，“他们将永居其中；那是多么美好的住处，多么崇高的地位。”（第76节）在那里，他们处于最美好的状态，享受着真主的恩惠与赐福。

In contrast to hell from which they pray to God to save them, God rewards them with heaven where “they shall abide; how goodly an abode and how high a station.” (Verse 76) There they are in the best state, enjoying God’s favours and blessings.

在描绘了真正的主的仆人的完整图景，将他们展现为人类精华之后，本章以这样的论述作结：在主看来，人类的价值极其微小，唯有其中一些人向他祈祷、转向他，才使他们有了意义。至于那些否认主及其启示的人，他们必将受到惩罚。"你说：'如果不是你们的祈祷，我的主是不会看重你们的。你们确已否认了，那么，这罪行将会紧紧跟随你们。'"（第77节）

With the picture of God’s true servants fully drawn, showing them as the cream of humanity, the sūrah concludes by stating that mankind are worth very little in God’s sight, except for the fact that some of them turn to Him in prayer. As for those who deny Him and His messages, they will be punished. “Say: No weight or value would my Lord attach to you were it not for you calling out [to Him]. You have indeed denied [His message], and in time this [sin] will cleave unto you.” (Verse 77)