上一段以允许与不信者作战作结，目的是保护和维护信仰与崇拜；同时，真主承诺将胜利赐予那些履行信仰义务、在生活中实行神圣律法的人。既然托付给信士群体的使命已经讲得清楚，本章便向先知保证：真主的大能将介入，为他提供所需的援助，确保他的敌人必然失败。

The previous passage finished with permission granted to fight unbelievers in order to protect and preserve faith and worship, coupled with God’s promise to grant victory to those who fulfil their responsibilities towards faith and implement the divine law in life. Now that the task entrusted to the community of believers has been clearly spelt out, the sūrah reassures the Prophet that God’s power will intervene to provide him with the help he needs ensuring the failure of his enemies.

同样的力量在过去也曾介入，以支持先前的众先知和使者，并惩罚那些否认和反对他们的人。不信道者被引导去思考先前民族所遭受的毁灭；尽管这种思考只对敞开心扉、乐于接受的心灵和头脑有益。盲目的不只是眼睛，因为真正的盲目是心的盲目。

The same power intervened in the past to support earlier prophets and messengers, and to punish those who denied and opposed them. The unbelievers are directed to reflect on the doom suffered by earlier communities; even though such reflection benefits only hearts and minds that are open and receptive. It is not only eyes that can be blind, for real blindness is that of the heart.

先知还得到了另一方面的安慰：真主保护祂的使者，使他们免受撒旦恶毒阴谋的侵害，正如祂保护他们免受敌人的图谋一样。祂使撒旦的一切企图归于徒劳，使祂的启示保持纯净清晰，以便有健全心智的人对其加以思索。那些心存疾病者和否认真道者仍将处于怀疑之中，而他们的怀疑将把他们引向人所能遭遇的最糟糕的结局。因此，这一新段落所探讨的，正是真主的大能如何在传播祂使命的倡导者的命运中发挥着至关重要的作用。

The Prophet is also reassured on another count, namely that God protects His messengers from Satan’s wicked scheming, just like He protects them from their opponents’ plots. He renders all Satan’s attempts futile, keeps His revelations pure and clear, so that people with sound mind reflect on them. Those that are sick at heart and those who deny the true faith will continue to be in doubt, and their doubts will lead them to the worst destiny anyone can ever have. Thus, this new passage is a study of how God’s power plays a vital role in the fortunes of the advocates of His message.

如果他们指责你撒谎，那么在他们之前，努哈的民众、阿德人和赛莫德人也曾指责他们的先知撒谎，易卜拉欣的民众、鲁特的民众，以及麦德彦的居民也是如此；穆萨也曾被指责撒谎。{我对不信道者宽容了一段时间，然后我惩罚了他们。我拒绝他们的方式是多么可怕。}（第42-44节）

If they accuse you of falsehood, before their time, the people of Noah, the `Ād and Thamūd similarly accused [their prophets] of falsehood, as did the people of Abraham and the people of Lot, and the dwellers of Madyan; and so too was Moses accused of falsehood. [In every case] I gave rein, for a while, to the unbelievers, but then I took them to task. How awesome was the way I rejected them. (Verses 42-44)

这是一直反复出现的同一种模式。在此前的所有使者之后，每一位使者都被赐予迹象与启示，而总有人否认真理。因此，当麦加的多神教徒否认先知穆罕默德的使命时，这绝非新的趋势，先知所遭遇的敌意也并非前所未有的模式。然而，其结局是众所周知的，先前民族所发生的事情必将再度发生："在他们之前，努哈的民族、阿德人和赛莫德人也都以谎言对待（他们的使者），易卜拉欣的民族、鲁特的民族，以及麦德颜的居民也是如此。"（第42-44节）

It is the same pattern seen over and over again, in all past messages up to the final one. Messengers are given signs and revelations, and there will always be those who deny the truth. Thus, when the idolaters in Makkah denied the message of the Prophet Muhammad, it was by no means a new trend nor did the Prophet experience an unknown pattern of hostility. However, the outcome is well known, and what happened with earlier communities is bound to happen again: “The people of Noah, the `Ād and Thamūd similarly accused [their prophets] of falsehood, as did the people of Abraham and the people of Lot, and the dwellers of Madyan.” (Verses 42-44)

然而，穆萨（摩西）被单独提及，仿佛对他的叙述构成一个特别的段落：“同样，穆萨也被指为说谎者。”（第44节）

Moses, however, is mentioned on his own as though the reference to him constitutes a special paragraph: “And so too was Moses accused of falsehood.” (Verse 44)

与其他使者不同,穆萨并未被他自己的民众指控为说谎者。反对穆萨、并对他提出种种指控的,是法老和他的大臣们。此外,穆萨获赐了非常清晰且数量众多的迹象。然而,在所有这些情况中,真主都给了不信者一段时间的宽限,正如祂如今给予古莱什人一段时间让他们反思一样——古莱什人正是先知自己的族人,他们激烈地反对先知。随后,祂对所有那些过去的民族施以了极其严厉的惩罚。

Unlike other messengers, Moses was not accused of falsehood by his own people. It was Pharaoh and his chiefs that opposed Moses, levelling all sorts of accusations on him. Moreover, Moses was given very clear and numerous signs. Nevertheless, in all these cases, God granted the unbelievers respite for a while, in the same way as He now gave the Quraysh, the Prophet’s own people who fiercely opposed him, time to reflect. He then punished all those past communities very severely.

这之后是一个修辞性的反问，强调真主惩罚所带来的可怕效果："我对他们的拒绝是多么可怕啊？"（第44节）此处用来表示"拒绝"的阿拉伯语词 nakīr，还带有剧烈变化的附加含义。

This is followed by a rhetorical question that stresses the frightening effect of God’s punishment: “How awesome was the way I rejected them?” (Verse 44) The Arabic word, nakīr, used here for ‘rejection’, carries added connotations of violent change.

在叙述过往民族的命运、阐明对坚持否认真主启示之人的律例时，本章转而向先知发出指示，要他警告世人，并说明必然的结局：

At this point in the narrative describing the fate of past communities, and outlining the rule concerning those who persist in denying God’s messages, the sūrah addresses the Prophet instructing him to warn people and explain the inevitable outcome:

你说：“世人啊，我只是一个明白的警告者，奉遣到你们中间。”凡信道并行善的人，必得赦宥和丰厚的给养；而那些竭力反对我的迹象、企图使其失败的人，注定要入烈火。（第49-51节）

Say: Mankind, I am but a plain warner, sent to you!’ Those who believe and do righteous deeds shall be granted forgiveness of sins and a most excellent sustenance; whereas those who strive against Our revelations, seeking to defeat their purpose, are destined for the blazing fire. (Verses 49-51)

我们注意到，在此语境中，先知的使命被明确表述为向人们发出清晰、明白的警告，不留任何含糊的余地。这与人们顽固拒绝真主的讯息、使自己加速走向毁灭的当下处境相吻合。

We note that in this context, the Prophet’s task is clearly stated as one of giving people a clear and plain warning, that leaves no room for ambiguity. This fits the immediate situation of stubborn rejection of God’s message that makes people hasten their own doom.

最终的归宿已经明确说明。那些信仰真诚并将信仰付诸实践、从而“行善功”的人，将获得他们的回报：他们的主会赦免他们所犯的一切罪过，以及他们所遗漏的任何责任。这样的赦免之外，还有“最优美的给养”，他们将以尊严接受这份给养。

The final destiny is clearly stated. Those who believe and put their faith into practice, so as to ‘do righteous deeds’ will have their reward which consists of forgiveness by their Lord of all sins that they may have committed or duties they may have omitted to do. Such forgiveness is coupled with ‘a most excellent sustenance’ that they receive with dignity.

那些竭力阻止真主的启示触动人心、阻止真主的律法在人们生活中得以实行的人，将在熊熊烈火中受苦。这部经文所用的表述，使他们成为这火的主人，这与信士所获得的美好给养形成了鲜明的对比。

Those who endeavour to stop God’s revelations from addressing people’s hearts, and God’s laws from being implemented in their life, will be the ones to suffer in the blazing fire. The expression the sūrah uses makes them the owners of this fire, which is in stark contrast with the excellent sustenance the believers receive.

真主总是保护祂的使命，使其不受不信者阴谋的伤害，那些人企图阻止这使命的实行。同样，祂也保护它免受撒旦的诡计，以及撒旦试图钻入真主使者心中希望的企图，而这些使者毕竟也是人。尽管真主的使者得到了免受撒旦侵扰的保障，但他们的人性使他们希望，自己为宣扬神圣信仰所做的努力足以扫除一切障碍，并确保迅速取得胜利。撒旦正是利用这些希望，企图迫使使命偏离其根本原则和正确方法。然而，真主使撒旦的一切诡计归于徒劳，保全了祂的使命，使其原则和价值变得清晰，完善了祂的启示，并消除了围绕其价值和行动方法可能产生的一切疑虑。

God always protects His message from the wicked designs of unbelievers who try to prevent its implementation. Similarly, He protects it from Satan’s scheming and his attempts to manoeuvre his way into the hopes entertained by God’s messengers who are, after all, human. Although God’s messengers are given immunity from Satan, their human nature makes them hope that their efforts in advocating divine faith will be enough to remove all impediments and ensure a speedy victory. Satan tries to exploit these hopes in order to force the message out of its fundamental principles and proper methods. But God renders all Satan’s schemes futile, preserves His message, making its principles and values clear, perfects His revelations and removes all doubt that may surround its values and method of action.

在其《古兰经注》中,伊本·凯西尔说,黑巴维(al-Baghawī)综合了伊本·阿拔斯、穆罕默德·本·凯尔卜等人的若干传述,给出了相似的记载。随后他提出疑问:“既然真主保证了先知在传达其使命时的无误,这种事怎么可能发生呢?”接着他引用了不同人对这一问题的回答。其中最有意思的一种是:撒旦只能使多神教徒误以为他们听到了先知的这些话,而事实上并非如此。这全是撒旦的作为,而不是真主使者的话语。

In his commentary on the Qur’ān, Ibn Kathīr says that al-Baghawī includes several versions consolidated from reports by Ibn `Abbās, Muhammad ibn Ka`b and others, giving similar accounts. He then asks: “How could this take place, given that God guaranteed the Prophet’s infallibility in conveying His message?” He then quotes answers to this question by different people. One of the most interesting is that Satan could only delude the idolaters into thinking that they heard these words from the Prophet when it was not so in reality. It was all Satan’s work, not the words of God’s Messenger.

阿尔-布哈里引述伊本·阿拔斯对阿拉伯词 umniyyatih（在译文中译作“他的愿望”）的解释，认为其含义是“他的言辞”。因此，这节经文的意思是：当先知说话时，撒旦会在他的话语中掺入某些内容，但真主使撒旦的图谋落空，并使祂自己的启示变得清晰。 穆贾希德则解释说，经文所说的任何一位使者“有所期望”，是指他的言语或他的诵读。阿尔-巴格high（Al-Baghawī）说，大多数注释家认为这指的是他诵读真主的启示。正是在他的诵读中，撒旦可能会加入某些内容。伊本·academy·贾里尔（Ibn Jarīr）则认为这种解释是在牵强地赋予词语特殊的含义。

Al-Bukhārī reports Ibn `Abbās’s explanation, making the Arabic word, umniyyatih, rendered in translation as ‘on his wishes’, as meaning ‘his discourse’. Thus the verse means that when the Prophet spoke, Satan added something into his speech, but God causes Satan’s efforts to be futile and makes His own message clear. Mujāhid, on the other hand, explains the reference to any of God’s messengers ‘hoping for something’ as meaning his speech, or his recitation. Al-Baghawī says that most commentators say that it means his reading of God’s revelations. It is in his recitation that Satan may add something. Ibn Jarīr describes this explanation as an exercise in giving special meaning to words.

这是对一个被称为“群鸟故事”或“gharānīq”故事的概要。从传述角度看，这个故事非常薄弱。圣训学者认为，没有任何被认定为精确的传述者转述过它；它也从未通过不间断、可靠的传述者链条流传下来。阿尔-巴扎尔说：“我们不知道这段圣训曾以任何值得一提的传述链条上溯至先知。从其内容来看，它与信仰的一项根本原则相冲突，即先知（愿主赐福并平安于他）的无误性，以及撒旦不可能在传达使命时掺入任何东西。”东方学家和伊斯兰的反对者抓住这一传述，加以传播，并赋予其极大的重要性。事实上，这是一则站不住脚的虚假传述，经不起讨论。实际上，它甚至不值得成为辩论的话题。

This is a summary of this story which is known as ‘The story of the birds, or gharānīq.’ From the point of view of its transmission, the story is very flimsy. Ĥadīth scholars maintain that it was not reported by anyone who may be graded as an accurate reporter; nor was it ever related with an uninterrupted chain of reliable transmitters. Al-Bazzār says: “We do not know that this ĥadīth was ever reported with a chain of transmitters worth mentioning, and leading to the Prophet. From the viewpoint of its subject matter, it is in conflict with a fundamental principle of faith, which is the infallibility of the Prophet (peace be upon him) and the impossibility of Satan being able to introduce anything into the delivery of his message.” Orientalists and opponents of Islam 9 have taken up this report, circulated it and decorated it with much importance. The fact is that it is a false report that cannot hold its own in discussion. Indeed, it is unworthy of even being a subject of debate.

我们在先知的一生和伊斯兰历史中都能找到例证来证实这一点。因此，无需那些一些学者所转述的、缺乏依据的解读。

We find some examples during the Prophet’s life and in Islamic history to confirm this. Thus there is no need for the sort of unsupported interpretation reported by some scholars.

一个例子是关于伊本·乌姆·马克图姆的事件。他是一位贫穷且失明的圣门弟子。他曾多次前去见先知ﷺ，请求先知教导他一些真主所教授给先知的知识。当时先知ﷺ正忙于与韦立德·本·穆吉拉以及古莱什部族的一些显贵交谈，心中期望他们能够接受伊斯兰。伊本·乌姆·马克图姆并不知道先知正忙着，而先知ﷺ因他屡次请求而心生不悦，这在他的脸上清楚地显现出来。对此，真主严厉地责备了先知ﷺ：“他皱眉而去，因为那盲人来到他面前。你怎知道？他或许想要净化自己，或许受到了劝诫，而这劝诫会对他有益。但对于自以为无需他人的人，你却殷勤相待。他若不能净化自己，责任不在你。至于那满怀热忱而来、心中怀有敬畏的人，你却对他置之不理。不！这确是一种教诲，谁愿意，谁就可以牢记。”（80：1-12）

One such example is that of the incident involving Ibn Umm Maktūm, a poor and blind Companion of the Prophet. He once went to the Prophet and asked him repeatedly to teach him something of what he had been taught by God. The Prophet was very busy speaking to al-Walīd ibn al-Mughīrah and a number of Quraysh notables, entertaining hopes that they might accept Islam. Ibn Umm Maktūm did not know that the Prophet was busy, but the Prophet was unhappy about his repeated request, and this was clear on his face. This was the subject of a strong reproach of the Prophet by God: “He frowned and turned away when the blind man came to him. How could you tell? He might have sought to purify himself. He might have been reminded and the reminder might have profited him. But to the one who considered himself self-sufficient you were all attention. Yet the fault would not be yours if he remained uncleansed. As to him who comes to you with zeal, and with a feeling o f fear in his heart, him you ignore. No indeed! This is an admonition. Let him who will, bear it in mind.” (80: 1-12)

因此,真主使这一信息重新回到正确的轨道上,坚守其应有的准则和恰当的价值。先知在这件事上的行为也得到了纠正。他的动机是希望那些古莱氏的显贵归信伊斯兰,因为这样就能确保他们的大批追随者也会随之归信。但真主向先知说明,在向人们传达信息时坚守正确的伊斯兰价值,远比争取几位显贵归信于这一事业更为重要。撒旦试图借先知的期望来扭转传播信息的方向,这一企图因此落空了。真主使他的信息清晰明确,信士们也由此得到了安慰。

Thus, God set the message back on its right course, holding on to its proper standard and appropriate values. The Prophet’s behaviour in this incident was also corrected. His motive was his desire to see those Quraysh notables become Muslims, because that would have ensured that large numbers of their followers would do likewise. But God explained to the Prophet that maintaining the proper Islamic values in addressing the message to people is far more important than gaining a few notables to the cause. Satan’s attempts to divert the advocacy of the message through the Prophet’s hopes was thus rendered futile. God made His message clear, and the believers were reassured.

随后，先知对伊本·乌姆·马克图姆非常友善，每次见到他都热情欢迎，说："欢迎那位因他而让真主责备我的人。"先知还会问他是否需要帮助。

Subsequently, the Prophet treated Ibn Umm Maktūm very kindly, welcomed him whenever he saw him, saying: “Welcome to the man on whose account God reproached me.” The Prophet would ask him if he could help him in any way.

热情也可能是历代传播真理之人的一个重要因素。他们长久以来渴望看到真理传播并获得胜利，因此可能会努力争取某些个人或有影响力的人士，即便这要求他们暂时忽略一些他们认为并不十分重要的要求。他们甚至可能试图迁就其中一些做法，以免人们对真理产生敌对的态度。

Enthusiasm may also be an important factor with advocates of the divine message, in all generations. Their long cherished desire to see the message spread and triumph may encourage them to try to win over certain individuals or influential people, even if this requires them to initially overlook some requirements that they may think to be of no great importance. They may even try to accommodate some of these practices so that people do not adopt a hostile attitude to the divine message.

在急于使自己的事业获得成功的热切心情下，他们甚至可能走得更远，采用与伊斯兰严格标准或其行动路线不相符的手段和方法。他们把自己的急躁与他们认为的伊斯兰利益联系在一起。但伊斯兰的利益，只有严格遵循伊斯兰所确定的方法与行动路线，才能真正得到维护。未来的结果，只有真主知晓。

In their keenness to achieve success for their cause, they may go even further and adopt means and methods that are inconsistent with the strict standards of Islam or with its line of action. They link their haste with what they consider to be the interests of Islam. But these are truly served only by strict adherence to the approach and method of action adopted by Islam. Future results are known only to God.

因此，伊斯兰的宣传者不应当为这些结果操心，因为他们对此并不负责。他们的职责是遵循正确的伊斯兰方法和清晰的行动路线。至于结果，他们应当交由真主来决定，并且坚信结果只会是好的，必定服务于祂的事业。

Hence, the advocates of Islam must not concern themselves with such results, as they are not accountable for them. Their duty is to follow the proper Islamic approach and clear line of action. They must leave the results to be determined by God, knowing that they can only be good and serve the interests of His cause.

这些古兰经经文向伊斯兰的宣扬者发出警示，明确指出：撒旦将利用他们急于求成的心态，企图从根本上动摇他们的事业。

These Qur’ānic verses provide a warning for the advocates of Islam, making it clear that Satan will try to exploit their hasty hopes to undermine their very cause.

真主保护了祂的使者和先知,使撒旦利用他们天然人性中的热切而设的种种阴谋全部落空。然而,其他并不具有同样无误性的人,必须格外谨慎,不给撒旦留下任何空隙,去利用他们为真主的使命取得成功而怀有的真诚愿望,也就是他们可能所说的“事业的利益”。这个说法必须从他们的词汇中删除,因为当撒旦无法通过个人利益来迷惑他们时,这恰恰是他为他们设下的陷阱。确实,在某些情况下,“事业的利益”可能会变成其倡导者所崇拜的偶像,使他们逐渐忘记伊斯兰正确的行事方法。伊斯兰的倡导者必须始终遵循伊斯兰自身的方法,无论这种坚持会带来怎样的结果,即使这些结果看似会使他们和他们所倡导的事业承担风险。他们唯一必须极力避免的危险,是偏离伊斯兰的行动方法,哪怕是轻微的偏离,无论出于何种理由。真主最知道什么才符合祂事业的利益。

God has protected His messengers and prophets, bringing to nothing all Satan’s schemes to exploit their natural human keenness. Others, however, who are not similarly infallible, must take extra care so that they leave no room for Satan to exploit their sincere desires to ensure success for God’s message, or what they may term ‘the interests of the cause’. This phrase must be removed from their lexicon, because it is a trap which Satan sets for them when he is unable to deceive them through their personal interests. Indeed, in some situations, ‘the interests of the cause’ may become an idol worshipped by its advocates who tend then to forget the proper Islamic method of operation. The advocates of Islam must always follow its own method, regardless of what such adherence brings about of results that may seem to involve risks for them and what they advocate. The only danger they must try hard to avoid is that of deviation from the Islamic method of action, even a minor one, for whatever reason. God knows best what serves the interests of His cause.