这章经文降示于穆斯林与犹太部落奈迪尔族相遇之后不久，那次相遇发生在先知迁徙到麦地那之后的第四年初。经文叙述了事件是如何发生的、为何发生，以及事件结束后穆斯林社群中确立了哪些规定。这一切都以《古兰经》独特的风格加以陈述。经文中的评注旨在教育穆斯林社群、端正其态度，而这些事件本身也被用来突出某些方面并给出训示。ﷺ

This surah was revealed shortly after the Muslims’ encounter with the Jewish tribe of al-Nadir, which took place early in the fourth year following the Prophets migration to Madinah. It describes how the event occurred and why, and what regulations were put in place in the Muslim community once it was over. All this is reported in the unique style of the Qur’an. Comments are added so as to educate the Muslim community and refine its attitudes, and the events themselves are used to highlight certain aspects and to give directives.

在详细讨论这一章之前，我们先来看看关于促成其降示的那次相遇的一些记载。这将使我们能够领会《古兰经》如何呈现这段故事：先概括其细节，然后超越这些具体事件，着眼于更为广阔的目的。

Before we discuss the surah in detail, we will look at some of the reports concerning the encounter that provided the occasion for its revelation. This will enable us to appreciate how the Qur’an presents the story, firstly summing up its details and then looking far beyond these particular events to a much broader purpose.

这些事件发生在乌侯德战役之后、壕沟战役之前。先知与他的十位杰出门徒一同前往奈迪尔部族的住处，其中包括艾布·伯克尔、欧麦尔和阿里ﷺ。他们是要请求奈迪尔人为穆斯林不得不支付的血金出一份力。这笔血金是因为先知的门徒之一阿慕尔·伊本·乌迈耶误杀了两名无辜的人而产生的。先知ﷺ依据穆斯林社群与麦地那犹太人在先知定居麦地那后不久所签订的盟约，请求他们相助。奈迪尔部族的长老们热情地接待了先知ﷺ，并请他稍候，好让他们筹集这笔钱。事实上，他们心生一计，认为这是刺杀先知ﷺ的良机，因为先知ﷺ正坐在他们一户房屋的墙边。他们中有人说："你们永远找不到比现在更容易下手的人了。让一个有力气的人爬上穆罕默德所坐之处旁边那户房子的屋顶，把一块大石头或岩石扔到他头上，为我们除掉他。"其中一人，阿慕尔·伊本·吉哈什·伊本·凯布，自愿去犯下这桩背信弃义的罪行，他爬上屋顶，准备将石头砸向先知ﷺ的头部。然而，真主已将奈迪尔人的阴谋告知先知ﷺ，于是他让门徒们留在原地，造成他很快就会回来的假象，自己则径直返回了麦地那。先知ﷺ的门徒们见他离开太久，开始担心，便出去寻找他。不久，他们在途中遇到一个从麦地那来的人，那人告诉他们，他看见先知ﷺ进入了城中。

These events took place after the Battle of Uhud but before the Battle of the Moat. The Prophet along with ten leading figures from among his Companions, including Abu Bakr, ‘Umar and ( All, had gone to the al-Nadir’s quarters to request them to contribute to the blood money the Muslims had to pay for the accidental killing of two innocent men by ‘Amr ibn Umayyah, one of the Prophet’s Companions. The Prophet asked for their help on the basis of the covenant signed between the Muslim community and the Jews of Madinah soon after the Prophets settlement there. The elders of al-Nadir received the Prophet well and asked him to wait while they raised the money. In actual fact, it occurred to them that this was their opportunity to assassinate the Prophet as he sat against the wall of one of their homes. Some of them said: “You will never find the man as easy prey as he is now. Let a strong person go onto the roof of the house next to which Muhammad is sitting and drop a large stone or rock over his head and rid us of him.” One of them, 'Amr ibn Jihash ibn Ka‘b, volunteered to commit this treacherous crime, and went on to the roof of the house to throw such a stone on the Prophet’s head. The Prophet, however, had been informed by God of the al-Nadir s design and so he had left his Companions where they were, giving the impression that he would shortly return. Instead, he had gone straight back to Madinah. When the Prophet’s Companions who were with him felt that he had been absent for too long, they started to worry and went looking for him. Soon they met a man on his way from Madinah who told them that he had seen the Prophet entering the city.

在麦地那,先知曾下令他的圣门弟子们做好准备,与Banu al-Nadir作战,因为他们背信弃义,破坏了双方之间的盟约。在此之前,他们的一位首领Ka‘b ibn al-Ashraf已经过分地辱骂先知ﷺ,并煽动敌人反对穆斯林。有人向先知ﷺ报告说,Ka‘b ibn al-Ashraf和Banu al-Nadir的其他人正在与古莱什人联络,企图与他们结盟,以削弱穆斯林社团;尽管他们与先知ﷺ之间订有盟约。

In Madinah, the Prophet had ordered his Companions to ready themselves to fight the al-Nadir because of their treachery, breaching the treaty between the two parties. Prior to that, one of their leading figures, Ka(b ibn al-Ashraf, had gone too far in abusing the Prophet and raising enemies against the Muslims. It had been reported to the Prophet that Kacb ibn al-Ashraf and others from al-Nadir were in contact with the Quraysh aiming to forge an alliance with them so as to undermine the Muslim community; this despite the treaty they had with the Prophet.

因此，先知ﷺ准许穆罕默德·本·迈斯莱迈（愿安拉喜悦他）刺杀凯卜·本·阿什拉夫，他也照此去做了。

Hence why the Prophet gave Muhammad ibn Maslamah permission to assassinate Ka‘b ibn al-Ashraf, which he did.

当奈迪尔部落的犹太人对先知和穆斯林群体采取背信弃义的行动时，依照伊斯兰的律例，有必要废除与他们的盟约。该律例说：“如果你担心某个民族会背叛，你就公平地把盟约归还给他们。”ﷺ

As the Jews of al-Nadir tribe took treacherous steps against the Prophet and the Muslim community, it was necessary to revoke the treaty with them, in accordance with the Islamic rule that says: “ If you fear treachery from any folk, cast [your treaty with them] back to them in a fair manner.

{真主不喜爱背信弃义的人}（8：58）

God does not love the treacherous(8: 58)

当先知和他的门徒们准备就绪后,他们包围了(犹太部落)奈迪尔人在其居所中的据点,并给予他们三天时间撤离,离开自己的家园。有些记载提到,给予的期限是十天。他们被允许带走所有财物,并可以委派代理人代为管理其田地和农场。

When the Prophet and his Companions were ready, they laid siege to the al-Nadir in their quarters, giving them three days’ notice to vacate and leave their homes. Some reports suggest that the notice gave them ten days. They were allowed to take all their possessions with them and to appoint agents to manage their fields and farms on their behalf.

然而,麦地那的伪信士在‘Abdullah ibn Ubayy ibn Salul的带领下,派人向他们传话,鼓动他们抵抗,并承诺给予支持。他们保证会与他们并肩作战,如果他们被驱逐,也会与他们一同离开。正是针对这些承诺,这章经文说:{你难道没有看到那些伪信者吗?他们对信奉天启的同胞中不信道的人说:“如果你们被驱逐,我们必定与你们同去;我们永远不会听从任何人来反对你们;如果你们遭到攻击,我们必定援助你们。”真主作证,他们确是说谎的人。如果他们被驱逐,这些人不会与他们同去;如果他们遭到攻击,这些人不会援助他们。即使他们援助他们,也必定转身逃跑,之后他们将得不到任何援助。你们(信士们)在他们心中所引起的畏惧,比他们对真主的畏惧更加强烈,因为他们是不懂事理的人。}(第11-13节)

However, the hypocrites in Madlnah, led by ‘Abdullah ibn Ubayy ibn Salul, sent word to them encouraging them to resist and pledging their support. They assured them that they would fight alongside them, and should they be made to leave, they promised to leave with them. It is in reference to these assurances that the surah says: "Are you not aware of those hypocrites who say to their brethren who disbelieve among the people of earlier revelations, 'If you are driven out, we shall most certainly go with you, and shall never pay heed to anyone against you; and if you are attacked, we shall most certainly come to your aid? God bears witness that they are indeed liars. If they are driven out, they will not go with them; and if they are attacked, they will not help them. Even if they come to their aid, they will most certainly turn their backs in flight; and in the end they will have no help. You, [believers,] arouse in their hearts afear more intense than their fear of God, because they are devoid of understanding” (Verses 11-13)

Banū al-Naḍīr 退守到他们的堡垒中。先知ﷺ下令砍伐并焚烧他们的椰枣树。他们向他呼喊道：

The al-Nadlr withdrew to their forts. The Prophet ordered that their palm trees should be cut and burnt. They called out to him, saying:

“穆罕默德！你一向批评那些毁坏地方、使土地荒芜的人。你现在却砍伐棕榈树并将其焚烧，这是怎么回事？”对此，这章经文回答说：“你们〔信士们〕无论砍伐了他们的哪些棕榈树，或让它们依然立于根上，都是奉真主的许可而行的，以便祂使悖逆者蒙羞。”（第5节）

‘Muhammad! You have always criticized those who destroy places and lay land to waste. How come that you are now felling palm trees and burning them?’ In reply, the surah states: “ Whatever of their palm trees you [believers] may have cut down or left standing on their roots, it was done by God's leave, so that He might disgrace the transgressors.” (Verse 5)

26个夜晚的围困之后,奈dir部落(al-Nadir)绝望地发现,他们那些伪信的盟友所许下的承诺永远不会兑现。真主在他们心中投下了恐惧。他们派人去见先知ﷺ,请求允许他们以与此前被迁离的Qaynuqa‘犹太人相同的条件离开。这样他们可以获得安全保障,并被允许携带骆驼所能驮载的财物,但武器除外。先知ﷺ接受了这一请求。于是,他们把财物装上骆驼。他们还拆毁了自己的房屋,以免被穆斯林占有。在围困期间,穆斯林已拆毁了他们堡垒的部分墙壁。对此,经文说道:"正是他,在第一次集结时,把有经典的人中的不信道者逐出了家园。你们没有想到他们会离去;而他们以为自己的堡垒能保护他们免受真主的伤害。真主从他们意想不到的地方降临到他们身上,并把恐惧投进他们的心里。于是,他们借自己的手和信士们的手毁坏了自己的家园。你们这些有眼光的人啊,应当以他们为鉴戒。假如真主没有为他们注定放逐,祂必定会在今世以刑罚惩治他们。在后世,他们还要遭受火狱的刑罚,因为他们违抗了真主和祂的使者。谁违抗真主,真主确是严厉的惩罚者。"(59:2—4)

After 26 nights of siege, the al-Nadir despaired that the promises of their hypocrite friends would ever come true. God had cast terror in their hearts. They sent to the Prophet requesting him to allow them to leave on the same terms as the Qaynuqa‘ Jews who had earlier been evacuated.1 This would afford them safe conduct and they would be allowed to take what their camels could carry of their possessions, except their arms. The Prophet accepted this. Thus, they loaded their camels with their possessions. They also destroyed their own homes so that these would not be taken over by Muslims. During the siege, the Muslims had destroyed some of the walls of their fortifications. In reference to this, the surah says: “It is He who drove the unbelievers among the people of earlier revelations out of their homes at the first gathering. You never thought they would go; while they thought that their fortifications would protect them against God. God came upon them from where they had not expected, casting terror into their hearts. Thus, they destroyed their homes by their own hands, as well as the hands of the believers. Learn from their example, you who are endowed with insight. Had it not been for God's having decreed exile for them, He would surely have inflicted [greater] suffering on them in this world. In the life to come they will still endure suffering through the fire because they have defied God and His Messenger. Whoever defies God— well, God is severe in retribution.” Verses 2—4)

部分Banu al-Nadlr 的人前往海伯尔,另一些人则前往叙利亚。

Some of the al-Nadlr went to Khaybar, others headed for Syria.

在前往海巴尔的领袖人物中，有萨拉姆·伊本·米什卡姆·伊本·阿布·哈利克（Sallam ibn Mishkam ibn Abu al-Huqayq）、他的堂兄基纳纳·伊本·拉比·伊本·阿比·哈利克（Kinanah ibn al-Rabf ibn Abi al-Huqayq），以及第33章中提到的胡耶伊·伊本·阿赫塔卜（Huyayy ibn Akhtab）。他们设法联合各方结成同盟，对抗穆斯林社群，从而引发了壕沟之战。他们中的一些人也在第48章中被提及，与海巴尔之战有关。

Among their leading figures who headed for Khaybar were Sallam ibn Mishkam ibn Abu al-Huqayq, his cousin Kinanah ibn al-Rabf ibn Abi al-Huqayq and Huyayy ibn Akhtab to whom reference is made in Surah 33; these managed to raise an alliance against the Muslim community, leading to the Battle of the Moat. Some of them are also referred to in Surah 48, in connection with the Battle of Khaybar.

被称为“纳迪尔”部族所遗留的财产,是先知所获得的一笔无需付出代价的收益。穆斯林并没有为获得这笔收益而策马或驱驼。因此,它纯粹属于真主和他的使者。先知将其分给了迁徙者(Muhajirin),即从麦加迁来的同伴,以及来自辅士(Ansar)中的两人——萨赫勒·伊本·哈尼夫和艾布·杜贾纳·伊本·西马克,这两人都很贫穷。迁徙者在麦地那没有任何财产,因为他们不得不放弃在麦加所拥有的一切。辅士欢迎他们,并将他们安置在自己的家中,表现出非常崇高的慷慨与好客。当这一时机出现时,先知希望在穆斯林社会中纠正局面,使贫穷者也能拥有自己的财产。如此,财富就不会只在社会中的富人之间流转。

The property left behind by the al-Nadir tribe was a free gain for the Prophet. The Muslims had not had to spur a horse or a camel in order to achieve that gain. Therefore, it belonged purely to God and His Messenger. The Prophet divided it among the Muhajirin, his Companions who had migrated from Makkah, and two from among the Ansar, Sahl ibn Hanlf and Abu Dujanah ibn Simak, both of whom were poor. The Muhajirin had no property in Madlnah, having had to abandon everything they had in Makkah. The Ansar welcomed them and accommodated them in their own homes, showing a very high degree of generosity and hospitality. As this occasion presented itself, the Prophet wanted to set things right within the Muslim community, so that the poor would have their own property. Thus, wealth would not circulate only among the rich in society.

一些人——很可能是伪信士——公开发声，批评先知的做法。真主在这章经文中说：“真主从他们那里收回的战利品，真主已将它赐给了祂的使者；你们没有为此骑马或骑骆驼而战。真主使祂的使者支配祂所意欲的人。真主对万物全能。”（第6节）先知对安萨尔人说：“如果你们愿意，可以把你们的一部分财产和房屋分给你们的穆哈哲尔兄弟，然后你们就和他们一同分享这份战利品。反之，如果你们愿意，可以保留自己的财产和房屋，但你们将得不到这份战利品。”安萨尔人秉持着他们慷慨的品格说：“我们愿意把一部分财产和房屋分给他们，这份战利品就留给他们，我们不取其中的任何一份。”经文对此作出评述：“[这些战利品属于]那些被赶出家园、丢弃财产的贫穷的迁士，他们寻求真主的恩典和喜悦，他们援助真主和祂的使者。这些人才是诚实的人。还有那些早已在家园和信仰中安居的人，他们爱戴投奔他们的人，对他人所得的赏赐心中毫无嫉妒，宁可让别人先于自己，哪怕自己也很贫困。那些免于自身贪婪的人，才是真正的成功者。”（第8至9节）

Some people — most probably hypocrites - spoke out, criticizing the Prophets action. God states in this surah: “What ever gains were taken from them God has turned over to His Messenger; you did not have to spur horse or riding-cameI for its sake. God gives His messengers mastery over whomever He wills. God has power over all things.” (Verse 6) The Prophet said to the Ansar: “If you wish, you may give a share of your property and your homes to your brethren, the Muhajirin, and then you will share with them this gain. On the other hand, if you prefer, you keep your property and your homes for yourselves but you will have no share of this gain.” True to their generous character, the Ansar said: “We will give them a share of our property and homes and we will leave this gain to them, taking no share of it.” Commenting on this, the surah says: “[Such gains are for] the poor migrants who have been driven out of their homes and possessions, seeking God's favour and His goodly acceptance, and who help God and His Messenger. These are the ones who are true. And to those who were already firmly established in their homes and in faith, those who love the ones that seek refuge with them and harbour no desire in their hearts for whatever the others may have been given. They give them preference over themselves, even though they are in want. Those who are saved from their own greed are truly successful]' (Verses 8-9)

这些事件正是此章降示的缘由，本章的各项陈述和律例即针对这些事件而言，其中包括接近章末的那些经文，它们是对当时目睹这些事件的信士们说的。这符合《古兰经》教育信士、提升他们伊斯兰意识的方法：它对事件加以评述，并阐明这些事件与根本真理之间的联系。本章最后一段提到了真主的若干属性，这些属性与宇宙及其万物的运行有着直接的关联。当人们充分理解这些属性时，对真主的信仰便会变得明晰，建立在对真理的完全觉知之上。

Such were the events that led to the revelation of this surah, and to which its statements and rules refer, including the verses close to its end which address the believers who witnessed these events. This is in line with the Qur’anic method of educating believers and refining their Islamic sense as it comments on events and demonstrates the link between them and fundamental truths. The last note in the surah mentions a number of Gods attributes that have a direct bearing on the universe and its affairs. When these are fully understood, belief in God becomes enlightened, based on full awareness of the truth.

该章以赞颂真主开始，也以赞颂真主结束。天地万物都属于真主，他是至尊的，是至睿的。因此，章首与章末都与本章的主题完美契合，也与本章呼吁信士敬畏真主、思考真主的安排这一主旨相互呼应。

The surah begins and ends with glorification of God, to whom the heavens and the earth belong, the Almighty, the Wise. Thus, the beginning and end are in perfect harmony with the subject matter of the surah and the call to the believers to remain God-fearing and to reflect on God’s planning.