在这一段中，本章提到了《古兰经》，它就像纯净的雨水一样从高处降下，洁净人们的心灵与灵魂。本章发问：人们对雨水心怀欢喜，因为雨水是肉体生命所必需的；可是他们为何对《古兰经》无动于衷，而《古兰经》正是赋予心灵与灵魂生命的源泉？
At this point the sūrah refers to the Qur’ān which, like pure rain water, descends from on high to purify people’s hearts and souls. It wonders how man warms to rain, which is essential for physical life, but does not warm to the Qur’ān which gives life to hearts and souls.
我们在这部《古兰经》中，已经多次为他们阐明此理，好让他们觉悟，但大多数人除了不信之外别无他求。若我意欲，本可在每个城市派遣一位警告者。所以你不要顺从不信道者，并要借着这部《古兰经》对他们进行最坚决的奋斗。（第50-52节）
Many times have We explained this (in the] Qur’ān to them, so that they may take it to heart, but most people refuse to be anything but unbelievers. Had We so willed, We could have sent a warner to every city. Do not obey the unbelievers, but strive most vigorously against them with this Qur’ān. (Verses 50-52)
我们以极其多样的形式、风格和方式向他们陈述此理，诉诸他们的头脑、心灵、灵魂与情感。我们以多种方式唤醒他们的良知，领会其重要意义，并采用不同的手段，以确保他们与之真正互动。我们对他们的唯一要求，就是他们能够“铭记于心”。要点在于，《古兰经》旨在提醒人们一个早已根植于其天性之中的真理，尽管他们常常将其遗忘。使他们对此漠不关心的，是他们顺从了自己的私欲：“但大多数人除了否认之外，什么都不肯接受。”（第50节）
We have put it to them in a great variety of forms, styles and presentations, addressing it to their minds, hearts, souls and feelings. We sought to awaken their consciences to its import in numerous ways, employing different means to ensure that they interact with it. All it needs from them is that they should ‘take it to heart.’ The point is that the Qur’ān aims to remind people of a truth that is well established in their nature, even though they often forget it. What makes them heedless of it is the fact that they submit to their desires: “but most people refuse to be anything but unbelievers.” (Verse 50)
这意味着托付给上帝的使者的使命非常艰巨。当人类中的绝大多数人选择顺从私欲、固执地不信、忘恩负义，尽管有众多迹象指向信仰的真实时，他要面对的是全人类。
This means that the mission entrusted to God’s Messenger is a very tough one. He faces the whole of mankind when the great majority of them choose to follow their desires, insisting on unbelief, being ingrate, despite the presence of numerous signs pointing to the truth of faith.
“假若我意欲，我本可以为每个城市派遣一位警告者。”（第51节）这样的做法会分散任务，也会使其更容易完成。然而，真主选择了祂的一位仆人，即最后的使者，并命令他向全人类宣讲，以便把同一的信息传递给他们，使其不因地域而有所差异。真主还将《古兰经》赐予祂的使者，使它成为他向人们宣讲的讯息：“你不要顺从不信道者，你应当用这部《古兰经》对他们作极大的奋斗。”（第52节）
“Had We so willed, We could have sent a warner to every city.” (Verse 51) Such a course would have divided the task and made it easier to carry out. God, however, chose one of His servants, the last of His messengers, and required him to address all mankind, so as to give them the same message which remains free from local variations. God also gave His Messenger the Qur’ān, so as to make it the address he drove home to them: “Do not obey the unbelievers, but strive most vigorously against them with this Qur’ān.” (Verse 52)
这部《古兰经》具有巨大的力量和影响力，是无法抗拒的。当上主的使者用它向阿拉伯人宣讲时，它震撼了他们的心灵和良知。他们竭力抵消其影响，动用了一切可用的手段，但所有的努力都是徒劳的。古莱氏的长老们常对族人说："不要听这部《古兰经》，而要对它说些无聊的话，这样你们或许能占上风。"（41:
This Qur’ān has great power and influence. It is irresistible. When God’s Messenger addressed the Arabs with it, it shook their hearts and consciences. They tried hard to counter its effects, employing every means at their disposal, but all their efforts were useless. The Quraysh elders used to say to their people: “Do not listen to this Qur’ān, but rather talk frivolously about it, so that you might gain the upper hand.” (41:
26)这表明他们内心深处的恐惧:唯恐《古兰经》会打动他们自己和追随者的心,使他们皈依伊斯兰教。他们知道,只要穆罕默德ﷺ诵读几节经文,或许一两章经文,听众便会深受触动,接受他的使命。在他们看来,《古兰经》似乎对人产生了某种神奇的魔力。
26) This betrayed their profound fear that the Qur’ān would touch their own hearts and the hearts of their followers and that they would embrace Islam. They were aware that it took only the reading of a couple of verses, or perhaps a sūrah or two, by Muhammad, and listeners were so affected they accepted his message. To them, it seemed like the Qur’ān had a magic effect on people.
古莱什的长老们自己也被《古兰经》的力量所打动。正因为他们深切意识到这种深刻的影响，才采取了这些手段，警告民众不要聆听它，并鼓励他们对它漫不经心。事实上，他们的这番话表明了他们对《古兰经》的影响是多么担忧。
The elders of the Quraysh were themselves touched by the power of the Qur’ān. It was only because they were keenly aware of this profound effect that they resorted to such tactics, warning their people against listening to it and encouraging them to take it frivolously. Indeed, their statement is indicative of how worried they were about the effect of the Qur’ān.
伊本·伊斯哈格记载，古莱什的三位长老阿布·贾赫勒、阿布·苏福延和阿赫纳斯·伊本·沙里格，有一夜相约出门，去听先知ﷺ在家中夜间礼拜时诵读《古兰经》。他们各自独自前往，以为无人知晓自己的行为。天色将明时，三人各自返回。然而，三人不可避免地相遇了。他们无需互相询问彼此的来意，于是相互责备，并一致认为此举不妥。其中一人说：“若是你们的某些追随者看见你们，你们就会在他们心中引起疑惑。”次夜，他们又照样去做，天亮时再次相遇。他们再次互相劝诫，不要做这种“不负责任”的事。
Ibn Isĥāq reports that three of the Quraysh elders, Abū Jahl, Abū Sufyān and al- Akhnas ibn Sharīq went out one night to listen to the Qur’ān being recited by the Prophet as he prayed in his home during the night. Each of them was on his own, thinking that no one would know about what he did. As the day began to break, they went back. However, the three of them inevitably met. There was no need for them to ask each other what they were doing. Therefore, they remonstrated with one another and concluded that their action was inadvisable: “Should some of your followers see you,” one of them said, “you would stir doubts in their minds.” The following night they did the same, and once again they met at the break of day. Again they counselled each other against such ‘irresponsible’ action.
然而，这三个人在第三个夜晚各自又去到先知的家门外坐着聆听《古兰经》。清晨他们相遇时，都为自己感到羞愧。其中一人建议彼此以荣誉起誓，不再聆听《古兰经》。他们照此做了，然后才各自回家。
Nevertheless, the third night each of them went to sit outside the Prophet’s home and listen to the Qur’ān. When they met in the morning, they were ashamed of themselves. One of them suggested that they should give each other their word of honour not to listen to the Qur’ān again. They did so before going home.
那天早晨晚些时候,阿赫纳斯·本·沙里格去拜访了阿布·苏福扬,到他家中。他问阿布·苏福扬,对于他听到穆罕默德诵读的内容有何看法。阿布·苏福扬说:“我听到的有些内容,我知道并认得是真实的,但也有些内容,我无法理解其性质。”阿赫纳斯说他的感受也一样。然后他离开了,去了阿布·哲赫勒家中,向他提出了同样的问题。
Later that morning al-Akhnas ibn Sharīq went to see Abū Sufyān at his home. He asked him what he thought about what he heard Muhammad reciting. Abū Sufyān said: “I heard things which I know and recognize to be true, but I also heard things whose nature I cannot understand.” Al-Akhnas said that he felt the same. He then left and went to Abū Jahl’s home to put the same question to him.
阿布·杰赫勒的回答完全不同。这一次，他对自己和对话者都坦诚而诚实："我告诉你我听到的情况！我们与阿卜杜·马纳夫的部族（即先知的部族）在荣誉上相互竞争：他们济贫，我们也这样做；他们慷慨资助有需要的人，我们也这样做。当我们并驾齐驱、势均力敌，就像两匹并跑的赛马时，他们却说，他们中的一人是接受天启的先知！我们何时才能获得这样的荣誉？凭真主起誓，我们绝不会信他。"这恰恰说明，他们被《古兰经》深深吸引到了何种程度。他们觉得它的力量太强大，自己无法抗衡。因此，他们必须以名誉担保，发誓不再去听它。他们最担心的，是自己的部下看到他们如此倾心于《古兰经》，也会无法抗拒它的感染。
Abū Jahl’s answer was totally different. For once, he was candid and honest with himself and his interlocutor: “I will tell you about what I heard! We have competed with the clan of `Abd Manāf (the Prophet’s clan) for honours: they fed the poor, and we did the same; they provided generous support to those who needed it and we did the same. When we were together on the same level, like two racehorses running neck and neck, they said that one of their number was a Prophet receiving revelations from on high! When can we attain such an honour? By God, we shall never believe in him.” This is just an example of how strongly attracted they were to the Qur’ān. They felt that it was too powerful for them. Hence, they needed to pledge their word of honour that they would not listen to it again. What they feared most was that some of their subordinates might see them so taken by the Qur’ān that they too would be unable to resist it.
诚然,《古兰经》蕴含着朴实自然的真理,它直接触动人心,使人们接受那以不可抗拒之力涌现的真理。其中有关于审判日的景象与画面,有取材于我们周围宇宙的事例,有历史记载,有过往民族覆亡命运的场景,还有有力的论证,这一切都能触动我们内心深处最基本的弦音。诚然,我们常常发现,一章经文就足以如此强烈地打动我们,以至于攫住我们的全部身心。诚然,人们常说《古兰经》比强大的军队更有力量。因此,真主命令祂的使者不要顺从不信道者,不要动摇于履行自己的使命,这并不奇怪。神圣的命令也要求先知借助《古兰经》,竭力与不信道者抗争。得到《古兰经》之后,先知便拥有了一种远比任何人类逻辑更加有力、更具说服力的武器。
Indeed, the Qur’ān embodies simple and natural facts which link hearts directly to the truth that issues forth with irresistible power. It includes scenes and images of the Day of Judgement, and others derived from the universe around us, historical accounts, scenes of the fate of past communities, and powerful arguments, all of which strike basic cords in our hearts. Indeed, we often find that a single sūrah affects us so powerfully as to take hold of our whole being. Indeed, the Qur’ān is often described as more powerful than great armies. It is no wonder, therefore, that God ordered His Messenger not to obey the unbelievers, and not to budge from fulfilling his task. The divine order also required the Prophet to vigorously strive against unbelievers by means of the Qur’ān. Having been given the Qur’ān, the Prophet was equipped with something much more forceful and compelling than any human logic.