Al-Hashr（集结）1-24

Al-Hashr（集结）1-24 - 《古兰经》的荫庇之下 | Quran Course

天地间的一切都在赞颂真主的无限圆满。他是全能的，是至睿的。（第1节经文）

Everything in the heavens and everything on earth extols God's limitless glory. He is the Almighty, the Wise. (Verse 1)

这节开篇所陈述的是一个在宇宙中真实发生的事实：天地间的一切都赞颂真主的至圣，并唯独赞美祂。这正是讲述驱逐先前经典信徒中的不信者、并将其土地无偿赐予那些赞颂真主、以祂的属性赞美祂的信士之事件的这章经文的开端。祂是全能的主，能够使信仰祂的人获胜，并毁灭祂的敌人；祂是至睿的主，依据确定的目的筹划一切。

This opening verse states a truth that takes place in the universe, where everything in the heavens and earth extols Gods glory and praises Him alone. This is how the surah that relates the events leading to the evacuation of the unbelievers among the people of earlier revelations and giving their land as a free gain to the believers who extol His glory and praise Him with His attributes begins. It is He who is the Almighty, able to give victory to those who believe in Him and destroy His enemies, the Wise who plans everything in accordance with a definite purpose.

随后，该章又为我们叙述了其降示前所发生的事件：

The surah then gives us an account of the events leading to its revelation:

正是他驱逐了经典的信徒中那些不信道的人，使他们在第一次集结时离开家园。你们从未想到他们会离开，而他们自以为他们的堡垒能保护他们免受真主的惩罚。真主从他们意想不到的地方降临到他们身上，把恐惧投入他们心中。于是，他们亲手和信士们的手一起毁坏了自己的家园。有见识的人啊，你们应当以他们为鉴。如果不是真主为他们注定了流放，他必定会在今世使他们遭受更大的刑罚。在后世，他们还要因为违抗真主和他的使者而在火狱中遭受刑罚。

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.

凡违抗真主的人——真主的确是严厉的惩罚者。[经文 2-4]

Whoever defies God — well, God is severe in retribution. [Verses 2-4)

从这些经文中我们可以知道,正是真主将那些有经典的民众中的不信道者赶出了他们的家园,经文将此称为第一次聚集。真主确实是一切发生之事的行动者,但经文的措辞特别强调了这一事实,暗示真主亲自承担了驱逐他们的事情,而没有将其归于人的行为之下。正是他将他们驱赶到将来会被聚集的那片土地,这意味着他们不能返回被迁离的那片土地。

From these verses we learn that it was God who drove those unbelievers among the people of earlier revelations out of their homes, which is described here as the first gathering. God is indeed the doer of whatever takes place, but the way the statement is phrased lays direct emphasis on this fact, implying that God undertook to drive them out, without putting it under the cover of human action. It was He who drove them to the land from where they will be gathered, which means that they could not return to the land from which they were evacuated.

上帝的直接行动在该节经文的以下句子中得到进一步强调:"你们绝没有想到他们会离去;而他们却以为自己的堡垒能保护他们免受上帝的侵害。"(第2节)你们没有料到他们会离开,他们也无法想象这种事会降临到自己身上。他们相信,在自己的堡垒之内,自己强大到无法被驱逐。他们感到安全无虞,却忘记了上帝的大能——那是任何堡垒都无法阻挡的。

Gods direct action is further emphasized in the following sentences in the verse: “ You never thought they would go; while they thought that their fortifications would protect them against God.” (Verse 2) You did not expect them to leave, and they could not have imagined that this would happen to them. Within their fortifications, so they believed, they were just too strong to be driven out. They felt themselves secure, forgetting Gods power that cannot be stopped by mere fortifications.

"God came upon them from where they had not expected, casting terror into their hearts." (Verse 2) He came upon them from within themselves, not from within their fortifications. He struck fear in their hearts, and so they opened the gates to their fortifications with their own hands.

“God came upon them from where they had not expected, casting terror into their hearts.” (Verse 2) He came upon them from within themselves, not from within their fortifications. He struck fear in their hearts, and so they opened the gates to their fortifications with their own hands.

他向他们表明,他们并不掌握自己的灵魂,也无法支配自己的内心。他们不能凭借意志去违抗真主,更不必说凭借建筑和堡垒了。他们考虑到了一切可能,唯独没有考虑到他们会从自身内部遭受攻击。事情本就如此:当真主欲使某事发生时,祂会以祂所知最好的方式、从祂所能选择的途径去成就它。祂确实无所不知,也能够完成祂所欲之事。因此,人们所依赖的各种手段在此并无必要。对于真主而言,手段始终就在那里,随时可以运用。一切手段与原因皆出于祂的创造,对祂而言,运用它们并无丝毫困难。祂确实是至尊的,是至睿的。

He showed them that they were not in possession of their own souls, and could not control their hearts. They could not defy God with their willpower, let alone with buildings and forts. They reckoned with every possibility except that they would be attacked from within themselves. Thus is the case when God wills something to happen. He approaches it as He knows best and from where He can; He certainly knows everything and is able to accomplish what He wants. There is no need, then, for the means people resort to. Instead, the means for Him are always there, ready to use. All means and causes are of His own making; none is difficult for Him to employ. He is indeed the Almighty, the Wise.

那些来自先前启示之民的不信道者，曾试图躲在自己的堡垒之中以抵御攻击，但真主从他们意想不到之处降临于他们，使他们心惊胆战。他们以为家中有保障，然而真主使他们亲手毁掉自己的家园，并允许信士们参与这场毁灭：“他们亲手毁坏自己的房屋，也借信士们的手毁坏。”（第2节）至此，关于那些人所遭遇之事的叙述已经完整，并以一幅令人深思的画面呈现出来。

Those unbelievers from among the people of earlier revelations sought to shield themselves from attack by staying within their fortifications, but God came upon them from where they least expected, scaring them to the bone. They thought they had protection within their homes, but God made them destroy their own homes themselves and He allowed the believers to partake in this destruction: “ Thus, they destroyed their homes by their own hands, as well as the hands of the believers” (Verse 2) Thus the account of what happened to those people is complete, portrayed in a telling image.

“你们这些有见识的人啊，应当以他们为鉴。”（第2节）这一教诲来得恰是时候，此时人心已准备好接受教训，并从中有所学习。

Here the surah adds the first comment: “Learn from their example, you who are endowed with insight.” (Verse 2) This instruction comes at the right moment, when minds are ready to receive a lesson and learn from it.

接下来的这节经文确立了这样一点：既然真主决意因他们的背信而惩治他们，他们在今世便不可能逃脱某种形式的惩罚，此外，来世还有他们的归宿等待着他们。经文说："假若真主没有为他们注定放逐，祂必定会在今世惩罚他们。在后世，他们还将遭受火刑的痛苦。"（第3节）他们在今世将以某种形式遭受痛苦，这早已是注定的事。

The next verse establishes that since God willed to take them to task for their treachery, they could not escape some form of punishment in this life, in addition to what awaits them in the life to come: “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.” (Verse 3) That they would be made to suffer in this life, in some form or another, was a foregone conclusion.

若非真主已经为他们注定了迁徙，祂本会以别的方式惩罚他们；而他们在今世所遭受的任何惩罚，都是在他们后世所将获得的之外另加的。

Had God not chosen their evacuation, He would have punished them in some other way, and whatever punishment they would have suffered in this life was in addition to what they will receive in the hereafter.

他们两者都应得，“因为他们违抗了真主和他的使者”。 Note: the original says "God and His Messenger" — rendered as 真主 (God) per the rule; "Messenger" as 使者 without an honorific since the Messenger here is not explicitly named as the Prophet Muhammad in the text.

They merited both, “because they have defied God and His Messenger.

“凡违抗真主者，真主的刑罚是严厉的”（第4节）。这节经文中的阿拉伯语词 shaqqu，译作“违抗”，意为站到与真主相悖的一方。真主在解释他们为何应受如此惩罚时，将他的使者的立场视为自己的立场。因此，在该节的后半部分，真主只提到他们违抗了他，因为这自然包括违抗先知ﷺ。当违抗者站到与真主相反的一方时，他们的行为便是狂妄自大。这些弱小无力的受造物竟如此愚蠢，使自己暴露在真主的愤怒之下，并招致他严厉的惩罚。

Whoever defies God — well, God is severe in retribution” (Verse 4) The Arabic word, shaqqu, translated here as ‘defied’, means to take a side other than God’s. As He explains why they merited such punishment, God made His Messenger’s side His own. Therefore, in the second half of the verse He mentions their being in defiance of Him only, as this automatically includes defying the Prophet. When defiant people take a side opposite to God’s, they behave insolently. Rather stupidly, such small, powerless creatures expose themselves to God’s anger and incur His severe retribution.

因此,当我们审视那些先前启示的信众中不信道者所遭遇的事情时,便能理解任何时间、任何地点违抗真主者必将面临的命运。我们不应忽视,这一章经文反复称他们为"先前启示的信众中的不信道者"。这无疑是对的,因为他们不信奉真主在其最终和完整形式上启示给先知穆罕默德ﷺ的正道。那些犹太人原本就在期待他的使命。此外,这样称呼他们也解释了他们受到惩罚的原因,并使信士确信他们对这些人所做之事是正确的。

Thus, as we look at what happened to those unbelievers of the people of earlier religions, we understand the fate that is bound to overtake those who defy God at any time and place. We should not fail to notice that the surah repeatedly refers to them as ‘ unbelievers from among the people of earlier revelations'. This is certainly true because they disbelieved in the divine faith in its final and complete form revealed to the Prophet Muhammad (peace be upon him). Those Jews were expecting his message. Moreover, referring to them in this way explains why they were punished. It also reassures the believers of the correctness of what they did to them.

随后，该章对信士们给予安慰，告诉他们，他们对违抗真主及其使者的人所做的一切，比如砍伐和焚烧他们的棕榈树，都是正确的。由此，该章给出了真主对此事的裁定，尤其是因为一些穆斯林对自己的行为颇为迟疑。

The surah then reassures the believers that all that they did to those who defied God and His Messenger, such as cutting and burning their palm trees, was right. It thus gives Gods verdict on it, particularly because some Muslims were rather unsure about their actions:

你们（信士们）砍倒的或留在根上的任何棕榈树，都是依真主的许可，以便祂使悖逆者蒙羞。（第5节）

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)

在此事件之前和之后，穆斯林都不被允许造成这样的破坏，并且现在也不允许。因此，这一事件构成了一个例外，需要加以解释和安抚。这节经文就此说明：他们对棕榈树所做的，或未做的，都是经真主许可的。是真主主持了这次遭遇，使他的旨意得以实现。发生的一切都是出于祂的许可，目的是使悖逆者蒙受羞辱。砍伐他们的树木使奈迪尔部族痛心，而留下一些树木立着，同样使他们痛心，因为他们不得不把这些留下。

Prior to this event and subsequently, the Muslims were and are not permitted to cause such destruction. This case, then, provided an exception, and it needed explanation and reassurance. It is thus explained in this verse that both what they did or did not do in respect of the palm trees was by Gods permission. It is He who handled this encounter, putting His will into effect. All that happened was by His leave, for the purpose of bringing disgrace upon the transgressors. Cutting their trees caused the al-Nadir grief, while leaving some standing similarly grieved them because they had to leave these behind.

因此，信士们得到安慰：他们只是实现真主旨意的工具。

Thus the believers were reassured that they were only the tool for Gods will to be fulfilled.

本章的第二部分规定了真主在这次遭遇以及类似情形中赐予穆斯林社群的战利品的相关规则，即穆斯林未经战斗便获得胜利的情况。这些规则适用于任何真主之手直接施为、没有人力掩护的冲突。

The second part of the surah lays down the rules concerning gains that were granted by God to the Muslim community in this encounter and in similar ones, where the Muslims achieved victory without having to fight. These rules apply to any conflict where Gods hand works directly, without human cover:

这些从他们那里夺来的财物，真主都归给了他的使者，你们并没有为此策马扬鞭或驱驼疾行。

Whatever gains were taken from them God has turned over to His Messenger; you did not have to spur horse or riding-camel for its sake.

神赐予Ta的使者们对他所意欲者的权柄。神对万事都有全能。城镇居民的财物，凡神所赐予Ta的使者的，都属于神、使者、近亲、孤儿、贫穷者和旅途困乏者，使其不在你们中间仅在富人之间流转。使者给你们的，你们就接受；使者禁止你们的，你们就戒绝。你们当敬畏神，神的刑罚确是严厉的。（这些财物属于）那些被逐出家园和财产、寻求神的恩典和喜悦、帮助神和祂的使者的贫穷的迁徙者。这些人才是诚实的。至于那些早已在故乡和信仰中安居的人，他们爱那些投奔他们的人，对于那些人所得的财物，他们心中并无嫉羡，宁可把别人放在自己之上，即使自己也很贫乏。那些能免于自身贪吝的人，才是成功的。那些在他们之后来的人祈祷说：“我们的主啊！求你赦宥我们和先于我们而信道的兄弟，不要使我们的心中对信道者存有怨恨。我们的主啊！你确是至仁的，确是至慈的。”（第6-10节）

God gives His messengers mastery over whomever He wills. God has power over all things. Whatever gains God turns over to His Messenger from the people of the townships belong to God, the Messenger, kinsfolk, orphans, the needy and the traveller in need. Thus, they would not just circulate among those of you who are rich. Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it. Remain God-fearing; for God is severe in retribution. [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 the Home 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. Those who come after them pray: 'Our Lord! Forgive us and forgive our brethren who preceded us in faith. Leave no malice in our hearts towards those who believe. Lord, You are compassionate, ever merciful. (Verses 6-10)

这些经文包含了对当时穆斯林群体所处状况的描述。它们也阐明了穆斯林群体的本质与独特之处，正是这些特质使其牢固的纽带得以跨越世代、种族与个人，延续数百年，遍及全世界。这是一个伟大的真理，我们应当深思。

These verses include a description of the conditions prevailing for the Muslim community at that time. They also state the nature and distinctive features of the Muslim community that make its strong bonds survive from one generation, race and individual to another, across the centuries and throughout the world. This is a great truth that we should reflect upon.

“凡真主从他们那里夺回并归于其使者的财物，你们没有为此策马或驱骆驼而往。真主使其使者统治他所意欲的人。真主对万事全能。”（第6节）这节经文提到，al-Nadir部落的犹太人遗留下来的这些财物，穆斯林无需骑马或骑骆驼，更不必经过战斗便已得到。因此，它不应被视同战利品。穆斯林在战争中所获得的，只有五分之一归真主、其使者、他自己的亲属、孤儿、贫困者和困难中的旅人所有。其余的，即……

“ Whatever gains were taken from them God has turned over to His Messenger; you did not have to spur horse or riding-camelfor its sake. God gives His messengers mastery over whomever He wills. God has power over all things.” (Verse 6) This verse mentions that these gains left over by the al-Nadir Jews were taken by the Muslims without them having to ride a horse or a camel, let alone fight in order to lay their hands upon them. Hence, it is not to be treated like war booty. Only one fifth of what the Muslims gain in war is reserved for God, His Messenger, his own kinsfolk, orphans, the needy and travellers in want. The rest, i.e.

四分之四，则分配给亲自参与战斗的人。 Wait, that rendering is inaccurate: "four-fifths" should read 五分之四 (four-fifths = 4/5). 五分之四，分配给亲自参与战争的人。

four-fifths, is distributed among those who take part in the war itself.

这一关于战利品的规定，载于第8章《战利品》中，该章是在白德尔战役之后不久降示的。然而，本章规定，那些不经战斗而获得的新财产，只归真主、祂的使者、使者的至亲、孤儿、贫民和身陷困境的旅人所有。正是真主的使者，按照这些用途来支配这些财产的开支。

This rule concerning war gains was laid down in Surah 8, The Spoils of War, revealed shortly after the Battle of Badr. Here, however, the present surah rules that these new gains, made without a fight, belong only to God, His Messenger, his own kinsfolk, orphans, the needy and travellers in want. It is God’s Messenger who undertakes the spending of these gains in this way and for these purposes.

先知自己的亲属在此被特别列为此类所得的受益者，因为他们中的穷人不得接受天课或施舍之财。此外，先知的亲属不得继承他的遗产。他所留下的一切都要用于施舍，而他的亲属在这些施舍中并无份额。由于他的亲属中有贫穷的人，真主便赐予他们一份战争所得以及非战争所得。他们被列入真主为其使者所定的敌方所得受益者之中：战争所得的五分之一，以及一切非战争所得。这些所得的其他受益者，则是众所周知的。

The Prophets own kinsfolk are singled out here as beneficiaries of such gains because the poor among them are not allowed to take zakat money or charity. Moreover, the Prophet was not to be inherited by his relatives. Whatever he left behind was to be given to charity, charity in which his relatives had no share.2 Since there were poor people among his relatives, God gave them a share of any war gains as well as gains made without war. They were included among the beneficiaries of enemy gains that God had assigned to His Messenger: one fifth of war gains and all gains without war. The other beneficiaries of these gains are well known.

这一裁决在该章中有明确的陈述。然而，经文并不止于说明这一裁决的直接原因，而是让我们看到一个重要的真理："真主使他的使者统治他所意欲的人。"（第6节）一切都出于真主的意志，而他的使者也是这一意志的一部分，真主赋予他们权力，去统治他所选择的任何人或任何群体："真主对万事都是全能的。"（第6节）

This ruling is clearly stated in the surah. However, it does not stop at stating the immediate reason for this ruling, but rather opens our eyes to an important truth: “ God gives His messengers mastery over whomever He wills.” (Verse 6) It is all by Gods will, and His messengers are part of that will, giving them power over anyone or any community He chooses: “God has power over all things” (Verse 6)

由此可见,神的使者的角色与神的直接旨意密切相关。他们虽然是普通的人,却与神的旨意有着特殊的联系,这使他们在神如何实现其在地上的意愿方面扮演着特定的角色。他们不是出于自己的意愿而行事;也不会为了自身的利益而取舍任何事情。

Thus the role of Gods messengers is seen to be closely linked to God’s direct will. Although they are ordinary human beings, they have a special link with God’s will, giving them a particular role in how God brings about what He wants to happen on earth. They do not act at their own behest; nor do they take or leave anything for their own interest.

当他们出征、与任何冲突的对方交锋，或与任何人讲和时，他们只是为了履行神旨意中某一方面，而这一方面取决于他们自己的行为。真正的行动者是神。是他掌管万事，权能无所不及。

When they go to war, face anyone in conflict, or make peace with any one, they only do so to fulfil an aspect of God’s will that has been made dependent on their own actions. It is God who is the actor behind all this. It is He who has power over all things.

“至于真主从城镇居民手中转给使者的战利品，都归真主、使者、近亲、孤儿、贫民和旅途中的人所有。这样，财富就不会只在你们中的富人之间流转。使者给你们的，你们就拿去；他禁止你们的，你们就戒除。你们应当敬畏真主，真主的刑罚是严厉的。”（第7节）这节经文在陈述一项构成穆斯林社会经济与社会制度的重大原则之前，先给出了裁决的细节：财富“不会只在你们中的富人之间流转”（第7节）。随后是一条重要的根本规定：“使者给你们的，你们就拿去；他禁止你们的，你们就戒除。”（第7节）虽然这两条规定是结合此次战役所获战利品及其分配方式而提出的，但它们都超越了当时的具体事件，为伊斯兰社会制度确立了根本原则。

“ Whatever gains God turns over to His Messenger from the people of the townships belong to God, the Messenger, kinsfolk, orphans, the needy and the traveller in need. Thus, they would not just circulate among those of you who are rich. Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it. Remain God-fearing; for God is severe in retribution.” (Verse 7) This verse gives the details of the ruling before stating a major rule of the Muslim community’s economic and social system: thus, money “would not just circulate among those of you who are rich.” (Verse 7) This is followed by a major constitutional rule: “ Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it.” (Verse 7) Although these two rules are stated in connection with the gains made in this encounter and how they were to be distributed, both rules go beyond the immediate event to state fundamental principles for the Islamic social system.

这两条规则中的第一条确立了伊斯兰经济制度的一个重要方面:它承认私有财产,但同时使其受制于一项规定,即排除财富仅在社会富人之间流转的可能。任何导致穷人被排除在财富的普遍流通之外、使财富只掌握在富人手中的情形,都与伊斯兰经济制度相悖,也违背其主要的社会组织目标之一。穆斯林社会中的一切交易都必须加以组织,以避免出现这种局面;如果这种局面已经存在,则必须加以消除。

The first of these two rules defines a major aspect of the Islamic economic system which approves private ownership but makes it subject to this rule that excludes the possibility of wealth being circulated only among the rich in society. Whatever situation leads to the poor being outside the general circulation of wealth, keeping it only in the hands of the rich, is contrary to the Islamic economic system and works against one of its major social organization objectives. All transactions in the Muslim community must be so organized so as not to allow such a situation to develop, and to dismantle it if it does exist.

伊斯兰制度实际上正是基于这一原则。因此,它将天课(zakat)定为一项不可或缺的义务。其收入包括:金钱及金融资产的2.5%,所有农作物的5%或10%,牲畜的相应比例,以及矿产资源的五分之一。这些都是相当可观的份额。此外,伊斯兰将战争所得的80%分给参与作战的人,无论他们是富人还是穷人;而不经战争获得的所得则全部分给需要帮助的人。伊斯兰认可的农业用地租赁制度,是以业主与租户分享产出为基础的。而且,伊斯兰制度允许伊斯兰政府在困难时期,将富人的全部盈余收归公有,分配给穷人。如果国库资金耗尽,这些盈余还可以用于投资,以服务于公共利益。

The Islamic system is actually based on this rule. Thus, it makes zakat an essential duty. Its revenue consists of 2.5% of money including financial assets, 5% or 10% of all agricultural produce, a similar percentage of cattle and one-fifth of mineral resources.3 These are substantial shares. In addition, Islam gives 80% of war gains to those who so fight, whether they are rich or poor, but gains made without war are paid totally to those in need. The system Islam approves of for renting agricultural land is based on sharing the produce between the owner and the renter. Moreover, the Islamic system allows the Islamic government, in periods of hardship, to take all surplus the rich have to distribute to the poor. If it happens that the state treasury runs out of funds, such surplus may be invested for the public interest.

伊斯兰严禁垄断和高利贷，这两者是使财富仅在富人之间流转的两大主要手段。这表明伊斯兰所确立的整个经济体系，都是为了贯彻这一最重要的原则而设计的。此外，尽管这构成了对私有财产的一项重要制约，伊斯兰还对私有财产施加了其他制约。4

Islam strictly forbids monopoly and usury, which are the two main tools that lead to money being circulated purely among the rich. This shows that the whole economic system Islam lays down is geared to implementing this most important rule. Furthermore, whilst this constitutes a major check on private ownership, Islam also places other checks on it as well.4

因此，我们可以看到，伊斯兰制度允许私有财产，但它并不是资本主义制度。资本主义也并非借鉴自伊斯兰经济制度。任何资本主义制度都无法在没有垄断或高利贷的情况下运作。伊斯兰制度是独一无二的，由全知全慧的主所制定。它自成体系，自我发展，至今依然独特，在权利与义务之间保持着良好的平衡。它与宇宙中的其他一切保持着同样的平衡，因为它是由宇宙的创造者所制定的。

Thus, we see that the Islamic system allows for private ownership, but it is not a capitalist system. Nor is capitalism borrowed from the Islamic economic system. No capitalist system can function without monopoly or usury. The Islamic system is unique, laid down by the One who is Wise, All-Aware. It started on its own, developed on its own and remains unique, well balanced between rights and duties. It maintains the same balance as the rest of the universe, because it is made by the Creator of the universe.

第二条原则在这节经文中被确立，它规定了立法的唯一来源：“使者给你们什么，你们就接受什么；使者禁止你们什么，你们就应当戒除。”（第7节）这一原则概括了伊斯兰的宪法。伊斯兰制度中法律的权威，建立在立法由先知ﷺ以《古兰经》或《圣训》的形式传授给我们这一事实之上。整个社群，包括统治者和政府机构，都不能制定与先知ﷺ所传授之物相抵触的任何法律。若制定了这样的法律，该法律便丧失权威，因为它缺乏权威的根本依据。这一制度与一切人定理论相反，包括那些以社群或民族为一切权威之源、赋予民族随意制定任何法律之权利的理论。在伊斯兰之下，权威属于真主的立法，即由其使者ﷺ所陈述和阐释的立法。穆斯林社群的职责是保持伊斯兰法律的完整并予以施行。统治者和政府代表社群承担这一任务。这些就是穆斯林社群的界限，在法律的任何方面，它都不得违背先知ﷺ所陈述的内容。

The second rule laid down in the verse defines the only source of legislation: “ Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it” (Verse 7) This rule sums up the Islamic constitution. The authority of the law in the Islamic system is based on the fact that legislation is given to us by the Prophet in the form of the Qur’an or the Sunnah. The entire community, including the ruler and government machinery, cannot enact any law that is contrary to what is given to us by the Prophet. Should it enact such a law, that law is devoid of authority, because it lacks the very basis of authority. This system is contrary to all man-made theories, including those which make the community, or the nation, the source of all authorities, giving the nation the right to enact whatever legislations it chooses. Under Islam, authority belongs to Gods legislation as stated and explained by His Messenger. The Muslim community’s role is to keep Islamic law intact and to implement it. The ruler and the government undertake this task on behalf of the community. These are the limits of the Muslim community, and it cannot act contrary to what the Prophet has stated in any aspect of the law.

在任何没有明文规定立法的领域，社群可以制定其认为合适的条例，但前提是这些条例不得违背先知所陈述的任何原则。这是伊斯兰制度的一部分。所要制定的任何法律，若先知对此有所教导，则必须遵循其教导；若无此类陈述，则不得与任何伊斯兰原则相抵触。穆斯林社群的权威及其政府，都局限于这些界限之内。这是一套独特的制度，不同于任何人造的制度。它确保了为人类社会所立的法律（源自真主）与支配宇宙的法则（由真主设定）之间的和谐。若人定法与宇宙法则发生冲突，人类将陷入彻底的苦难之中。

In any area where no legislation is stated, the community may enact what it deems to be suitable, provided that it is not contrary to any principle stated by the Prophet. This is part of the Islamic system. Any legislation to be enacted must follow what the Prophet taught, if there is a statement about it, and must nor be in conflict with any Islamic principle if no such statement is available. The authority of the Muslim community, and its government, remains within these limits. This is a unique system, unlike any man-made system. It ensures harmony between the legislation for human society, which is from God, and the law that governs the universe, which is set by God. Should there be conflict between human law and universal law, man would be in utter misery.

这节《古兰经》经文激励信士的内心,使他们看到这两项重要准则与其根本来源——即真主——之间的联系,并呼吁他们时刻敬畏祂。经文说:“你们当敬畏真主,真主的刑罚确是严厉的。”(第7节)这是无法逃避的最可靠保证。信士们认识到,真主知晓他们内心的思想与感受,洞察他们的一切行为,而且一切终将归于祂。他们也知道祂的惩罚确实十分严厉。他们明白,真主希望确保财富不只在社会中的富人之间流转。他们还知道,心甘情愿、顺从地接受先知ﷺ所赐予的,并舍弃先知ﷺ所禁止的,是他们的责任。

The Quranic verse inspires believers’ hearts to see the link between these two major rules and their original source, i.e. God, calling on them to remain conscious of Him: “Remain God fearing; for God is severe in retribution.” (Verse 7) This is the best guarantee that cannot be evaded. Believers realize that God knows their inner thoughts and feelings, is aware of all actions, and that to Him all will return. They also know that His punishment is severe indeed. They are aware that God wants them to ensure that wealth does not circulate only among the rich in the community. They further know that it is their duty to accept willingly and obediently whatever the Prophet gives them and to discard whatever he forbids them.

对于从《古来尔》（al-Nadir）部落所获得的战利品，仅分配给穆哈吉伦（Muhajirin）和两名安萨尔（Ansar），这是一项特殊措施，只适用于这一事件，目的是实现主要原则：财富“不可仅在你们中的富人之间流转”（第7节）。一般原则是，这些财富应分给众贫民，包括穆哈吉伦、安萨尔，以及后世的人。后面的经文对此作了说明。然而，《古兰经》并不以抽象的形式陈述其律例，而是将其置于与人相关联的具体语境之中。因此，它赋予三个群体各自的特质，以反映其真实的本性。

The distribution of the gains made from the al-Nadir among the Muhajirin only and two people from the Ansar was a special measure that applied only in this case, to achieve the purpose of the main rule that states that wealth “ would not just circulate among those of you who are rich” (Verse 7) The general rule is that it should be divided among the poor generally, from among the Muhajirin and the Ansar, and also those of later generations. This is stated in the verses that follow. However, the Qur’an does not state its rulings in abstracts. It puts them in a context that interacts with people. Hence, it gives each one of the three groups qualities that mirror its true nature.

"[这些财物属于]那些被逐出家园、失去财产、寻求真主的恩惠和喜悦、并帮助真主和祂的使者的贫穷的迁士。他们才是诚实的人。"（第8节）这正是对迁士主要特征的真实描绘。

“ [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” (Verse 8) This is a true picture highlighting the main features of the Muhajirin.

他们无疑是在本族亲属和部落同胞的重重压迫与迫害之下，被迫离开家乡麦加的。

They were certainly forced to flee their home town, Makkah, under much pressure and persecution by their own kinsfolk and tribesmen.

他们的唯一"罪过"，就是信奉独一的真主。他们为了"寻求真主的恩惠和喜悦"而舍弃了家园与财产。（第8节）他们深知，除了真主，再无任何依靠与庇护。他们人数虽少，却到处被追捕，但在最艰难、最危急的时刻，他们仍以心和剑"帮助真主与祂的使者"。因此，他们获得了《古兰经》中对他们的美好称赞："这些人才是真诚的。"（第8节）他们以言语表明信仰，并以行动加以证实。他们对自己的宣称忠实，声称选择了真主胜过一切，也忠实于他们向真主的使者许下的诺言，即追随他。他们忠于真理，使自己成为真理的活生生的体现。

They committed no offence other than believing in God alone. They abandoned their homes and possessions “seeking God's favour and His goodly acceptance.” (Verse 8) They realized that they had no helper or protector other than Him. Although they were few in number, chased everywhere, they “help God and His Messenger," with their hearts and swords, even at the hardest and most critical of times. Hence, they have earned the good description given to them in the Qur’an: “ These are the ones who are true.” (Verse 8) They said the word indicating their belief and confirmed it with their actions. They were true to their claim that they had chosen Him above all else, and true to their pledge to God’s Messenger that they would follow him. They were true to the truth, making of themselves a living version of it.

“至于那些早已在家园和信仰中扎根的人，他们喜爱那些前来投靠他们的人，心中不存有对他人所获之物的羡慕，甚至自己虽然贫困，也宁愿把东西让给对方。那些从自身贪欲中得到解脱的人，才是真正的成功者。”（第9节）这再次描绘了一幅明亮而真实的图景，展现了安萨尔的主要特质。他们是一群独特的人。他们在实践中达到了许多人会认为过于理想而难以实现的标准，所达到的境界，即使是我们的想象力也难以企及。

“And to those who were already firmly established in the Home 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.” (Verse 9) This is again a bright, true picture showing the Ansars main distinctive features. These were a unique group of people. They achieved, in practice, standards which most people would think too idealistic to be true and rose to levels that were too high even for our imaginations.

“以及那些早已在这个家园中、在信仰中稳固立足的人。”（第9节）这里的“家园”指的是雅特里布城，先知ﷺ和他在麦加的追随者迁徙到了那里。此后，该城被称为麦地那，意为“城市”，或先知ﷺ自己的城市。安索尔在那里稳固定居，远在穆哈吉尔到来之前就已如此。

“And to those who were already firmly established in the Home and in faith.” (Verse 9) The Home means the town, Yathrib, to which the Prophet and his followers in Makkah migrated. Thereafter, it has been known as MadTnah, meaning The City, or the Prophet’s own city. The Ansar were firmly settled there, long before the arrival of the Muhajirin.

他们的信仰也根深蒂固，仿佛信仰已成为他们自己居所的一部分。这一比喻含义分明，却最贴切地描述了安萨尔对信仰的态度。信仰成了他们的栖身之所，他们的心灵在其中获得安宁。他们像归巢的鸽子一样，纷纷投向它。

They were also firmly established in faith, as if faith had become a part of their own dwelling place. The image here has clear connotations, yet it is the closest description of the Ansars attitude towards faith. It became their place of living where their hearts and souls settled in peace. They flocked to it like homing pigeons.

Ansar 「爱那些投奔他们的人，并且他们心中不因别人所得到的而生出任何嫉妒。」（第9节）我们在人类历史上找不到与安莎尔接待穆哈吉尔的事件相似的先例：它体现了真挚的爱与无与伦比的慷慨。安莎尔欣然与他们的迁徙兄弟分享自己的财物，争相把住所让给他们，并承担起款待的重担。据记载，每一次都要抽签决定每位穆哈吉尔住在谁家，因为提供住所的安莎尔人数多于需要安置的穆哈吉尔人数。他们「心中不因别人所得到的而生出任何嫉妒。」（第9节）穆哈吉尔有时会被赋予极高的地位，但安莎尔并不因此产生嫉妒之心。他们可能会得到特别的待遇，例如在此次战役中所获得的战利品，安莎尔同样心甘情愿地接受。

The Ansar “love the ones that seek refuge with them and harbour no desire in their hearts for whatever the others may have been given.” (Verse 9) We do not find in human history an event similar to the reception given by the Ansar to the Muhajirin: it reflected genuine love and unparalleled generosity. The Ansar happily shared their possessions with their immigrant brethren, competing with each other in offering them their homes and shouldering the burden of hospitality. It is reported that in every case, lots were drawn to decide where each one of the Muhajirin would settle, because the numbers of the Ansar offering their homes were more than the numbers of the Muhajirin needing to be settled. They “harbour no desire in their hearts for whatever the others may have been given.” (Verse 9) The Muhajirin are, at times, given an exceptionally high position, but the Ansar harbour no feeling of envy as a result. They may be given special treatment, as in the case of the gains made in this encounter. Again the Ansar accept this willingly.

我们注意到，这节经文并没有说他们“心中没有怨恨”，而是用了“渴望”一词，这使我们更加感受到安萨尔（Ansar）纯洁的内心。

We note that the verse does not say that they ‘harbour no grudge’, but rather it uses the word ‘desire’, which adds to the impression we have of the Ansar’s pure hearts.

他们宁可自己在困乏之中，也把（食物）让给别人。

“ They give them preference over themselves, even though they are in want?

（第9节）在自己也有需要的时候仍把别人置于自己之前，这是一座高峰，人类历史上任何其他群体都未曾以如此方式攀登上去，而安莎尔（Ansar）却做到了。这正是他们在一切情况下的真实写照，他们总是超越人们生活中的常规。

(Verse 9) To give preference to others when one is in need oneself is a high summit to reach, one which the Ansar scaled in a way unknown anywhere else in human history. This was their true description in every case. They always exceeded what is normal in people’s lives.

"那些免于自身贪婪的人，才真正是成功的吗？"（第9节）正是个人的贪婪阻碍了一切善行。善行意味着以某种方式给予：人可以施舍钱财，给予爱、情感和努力，必要时甚至可以献出自己的生命。贪婪的人无法行善，因为他总是想索取而不愿给予。因此，免于自身贪婪的人无需再去克服这一障碍，而是能够心怀满足，慷慨地施予。这才是真正的成功。

“ Those who are saved from their own greed are truly successful? (Verse 9) It is personal greed that hinders every good thing. Goodness means giving in one way or another: one gives away money, love, emotions, effort and indeed one gives one’s life when necessary. A person with greed cannot do what is good, because he always wants to take and not give. Therefore, a person saved from his own greed is spared the need to overcome this obstacle. He moves on to give generously with a feeling of gratification. This is true success.

“那些在他们之后来的人祈祷说：{我们的主啊！求你饶恕我们，也饶恕先于我们而信道的弟兄，不要让我们心中对信士存有怨恨。我们的主啊，你确是至仁的，至慈的。}”（第10节）

“ Those who come after them pray: lOur Lord! Forgive us and forgive our brethren who preceded us in faith. Leave no malice in our hearts towards those who believe. Lord, You are compassionate, ever merciful?" (Verse 10)

这是第三幅明亮的画面，它清晰地勾勒出随后那一代人的特征，也勾勒出各时代、各地穆斯林群体的特征。

This is the third bright picture that brings into sharp relief the features of the generation that was to follow, as well as the features of the Muslim community at all places and times.

当这一章降示时，那些将紧随muhajirin和ansar之后的群体还尚未出现。

When this surah was revealed, this group that was to follow on the heels of the Muhajirin and the Ansar had not yet come into existence.

他们在神的知识之中，而神的知识不受时间与空间的限制。这一群体的主要特征是，他们不仅为自己，也为先他们而去的信士，向神祈求宽恕。他们还祈求自己对所有与自己有信仰纽带的信士毫无怨恨。他们认识到神是最为仁慈和最为慈悯的，因此他们以这两种特质向祂祈祷：“我们的主啊，你是仁慈的，永远慈悯的？（第10节）

They were there in God’s knowledge, which is free of restrictions of time and place. The main feature of this group is that they would appeal to God for forgiveness, not only for themselves but also for those believers who went ahead of them. They would also appeal to be free of all grudges against all believers, with whom they share the bond of faith. They recognized that God is most compassionate and merciful, so they would appeal to Him by these two qualities: “Lord, You are compassionate, ever merciful? (Verse 10)

穆斯林群体的真实本质与奇妙之处在这些经文中清晰可见。我们看到,一种强有力的纽带将信士的各个世代联结在一起,在他们之间生发出爱与慈悲之情,也生出一种超越时间、地域、种族和家庭的亲近感。这种纽带高于一切,在各个世代之间激起美好的情感。信士会想念一位生活在数百年前的信士,正如他想念住在隔壁的人一样,并怀着爱与敬意对他心生亲切。当代的信士会顾及后代的需要,而那些尚未出生的人也将循着前人的足迹前行。尽管他们所处的国度与时代可能相距甚远,他们却都站在同一行列中,属于同一支队伍,跨越世代。他们在真主的旗帜下坚定地前进,努力达到对他们所期望的崇高标准,仰望他们的主,那至仁至慈的主。

The true nature and wonder of the Muslim community is clearly depicted in these verses. We recognize the strong bond that unites all generations of believers generating feelings of love and compassion between them, as well as a feeling of closeness that transcends time, place, race and family. It is a bond that takes precedence over all else, stirring pleasant feelings across generations. A believer remembers another who lived many centuries earlier, just like he remembers one who lives next door, and warms to him with love and honour. The present generation of believers takes into account the needs of future generations, and the ones still to come will follow in the footsteps of their predecessors. They all constitute one rank, in the same brigade, across generations, despite belonging to countries and times that may be very wide apart. They all march steadily, under Gods banner, trying to achieve the high standards expected of them, looking up to their Lord, the Compassionate, the Ever Merciful.

这是一幅令人惊叹的美好图景，它既反映了现实，也体现了高尚之心所珍视的最美理想。若将这幅人类图景与共产主义在马克思的“福音”中所颂扬的怨恨与仇恨形象相比较，便更能体会其美好与高尚。那种怨恨不断延续，并日益加深：它针对各个社会阶层，针对过往的人类世代，针对拒绝此类社会怨恨的当代社会群体，也针对宗教以及各信仰与各群体的信徒。

It is a wonderful, amazing picture, yet it represents a reality as well as the best ideal cherished by noble hearts. The beauty and nobility of this picture of humanity can be best appreciated when compared to the image of malice and rancour that Communism glorifies in Marxs gospel.5 That malice continues to perpetuate itself in an increasing grudge against social classes, past generations of humanity, contemporary communities that reject such social grudges, and against religion and believers of all faiths and communities.

这两种情形相距甚远，二者之间没有任何共同之处、任何色彩或细微差别。其中一种将人类提升至其所能达到的最崇高境界：几代人超越时间、地域、种族、国家、部落和家族的界限，建立起以爱与慈悲为纽带的情谊，怀着纯洁的心灵，没有任何怨恨或私心，只追求真主的喜悦。另一种则展现出人类陷入冲突的景象：人们时常争斗不休，彼此怀着恶念，诉诸欺骗、欺诈和作恶。它甚至展现人们在圣殿中礼拜时也是如此，因为它将礼拜视为一种诡计，并认为宗教不过是资本家为工人设下的陷阱。

The two situations are wide apart: they share no feature, colour or shade. One of them elevates humanity to the highest standards it can achieve, and the other takes it down to its lowest possible level. The first represents generations of humanity transcending barriers of time, place, race, country, tribe and family and promoting a bond of love and compassion, with pure hearts that are free of all grudges or selfishness, seeking only God’s pleasure. The other shows humanity in conflict, with people always in strife, harbouring wicked feelings towards each other and resorting to deception, cheating and evil. It shows people doing so even when they are praying in their temples, because it looks at prayer as a trick and considers religion to be nothing but a trap set by capitalists for their workers.

“{主啊！求你饶恕我们，饶恕先于我们而信道的弟兄，不要让我们心中对信士存有怨恨。主啊，你确是至仁的，特慈的。}”（第10节）这是行进在信仰队伍中的信士的祈祷。这是一支高尚队伍的高尚祈祷。

“Our Lord! Forgive us and forgive our brethren who preceded us in faith. Leave no malice in our hearts towards those who believe. Lord, You are compassionate, ever merciful.” (Verse 10) Such is the prayer of the believers marching in the procession of faith. It is a noble prayer for a noble procession.

这一章此时转回来讨论该事件本身，描绘了在其中扮演角色的另一群人——伪信士。

The surah now turns back to discuss the event itself, painting a picture of another group that played a role in it, the hypocrites:

你难道没有注意到那些伪信者吗？他们对信奉经典的同伴中那些不信道的人说："如果你们被驱逐，我们必定与你们一同出走；我们永不听从任何人对你们的命令；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，这些人不会与他们一同出走；如果他们遭到攻击，这些人也不会援助他们。即使他们来援助，也必定会转身逃跑；然后他们将得不到任何援助。你们（信士们）在他们心中引起的恐惧，比他们对真主的畏惧更甚，因为他们是不明事理的人。他们即使集体作战，也绝不敢与你们交锋，除非是在设防的城堡之中，或在墙垣之后。他们内部的敌意是强烈的。你以为他们是团结的，但他们的心是分散的，因为他们是不运用理智的人。他们就像在他们之前不久尝到自己行为恶果的那些人一样，并且他们将受到痛苦的刑罚。他们又像恶魔，对人说："你不信道吧！"等人不信道时，恶魔又说："我与你毫无关系，我畏惧众世界的主真主。"{他们两者的结局都将是火狱，永居其中。这就是不义者的报应。}（第11-17节）

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 a fear more intense than their fear of God, because they are devoid of understanding. They will never fight you even in a body except from within fortified strongholds or from behind walls. Strong is their internal hostility. You may think that they are united when in fact their hearts are at odds with one another, because they are people who will not use their reason. Like those who, a short while before them, had to taste the evil that came from their own doings. Painful suffering is in store for them. Like Satan, who says to man, 'Reject the faith!" Yet when man disbelieves, Satan says, 7 here and now disown you. I fear God, the Lord of all the worlds.’ Both will end up in the fire, where they will abide. Such is the reward of the wrongdoers. (Verses 11-17)

该章叙述了伪信者对奈迪尔部族的犹太人所说的话：他们许诺给予支持，但最终却食言，表明他们根本不在乎自己的承诺。这些经文中的每一句都陈述了一个事实，触动人心，激发情感，并确立了关于教育、知识和坚定信仰的原则。

The surah reports on what the hypocrites said to the al-Nadir Jews, promising them support, but then letting them down and showing that they cared nothing for their own promises. Every sentence in these verses states a fact, touches hearts, stirs up feelings and establishes a principle of education, knowledge and unshakeable faith.

第一句确立了伪信者与先前经典的人中不信者之间的亲属关系:"你没有看到那些伪信者吗?他们对那些先前经典的人中不信道的同伴说……"(第11节)。该章所指的先前经典的人是不信者,而伪信者则是他们的同伴,尽管他们自称是穆斯林。接着,该章完整而生动地描绘了伪信者对其同伴所作的承诺和保证:"如果你们被驱逐,我们一定与你们同去,也绝不听从任何人来反对你们;如果你们遭到攻击,我们一定来帮助你们。"(第11节)全知他们真相的真主陈述并证实了与此相反的事实:

The first of these establishes a bond of kinship between the hypocrites and the unbelievers from among the people of earlier revelations: “Are you not aware of those hypocrites who say to their brethren who disbelieve among the people of earlier revelations..(Verse 11) The ones to whom the surah refers as people of earlier revelations are unbelievers, and the hypocrites are their brethren, despite the fact that they claim to be Muslims. Then the surah gives a full and vivid picture of the hypocrites’ promises and assurances to their brethren: “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’?” (Verse 11) God, who knows what they truly are, states and confirms otherwise:

“真主作证，他们确实是说谎者。若他们被驱逐，他们不会与之同去；若他们遭受攻击，他们也不会帮助他们。

“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.

即使他们前来援助，他们必定会转身逃跑；最终他们也得不到任何帮助。”（第11-12节）事实证明，真主所说的是真实的，而他们对自己的同伴所许下的承诺是虚假的。

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.” (Verses 11-12) Events confirmed that what God stated was true and what they promised their brethren was false.

随后，这章经文陈述了一个事实，说明那些人——即先前宗教信徒中的伪信者与不信者——内心真正的感受：

The surah then states a fact explaining what those people, hypocrites and unbelievers from among the people of earlier religions, truly felt:

“你们（信士们）啊，他们心中对你们的畏惧，比对真主的畏惧更甚，因为他们是不明事理的人。”（第13节）他们畏惧信士，甚于畏惧真主。若他们真正敬畏真主，就不会畏惧其他任何人。人心中只能存在一种畏惧；对真主的敬畏，绝不能与对其他任何人的畏惧并存。全部的权能都属于真主独一者。宇宙中的一切力量都服从于祂的旨意：“没有一个活物不是被祂掌握着前额的毛发的。”（11:56）那么，一个敬畏真主的人，又为何会畏惧其他人呢？然而，那些不理解这一真理的人，畏惧真主的造物，甚于畏惧真主。这正是因为“他们是不明事理的人。”（第13节）

“ You, [believers,] arouse in their hearts a fear more intense than their fear of God, because they are devoid of understanding.” (Verse 13) They feared the believers more than they feared God. Had they truly feared God, they would not have feared anyone else. Only one type of fear can exist in a persons heart; fear of God can never exist side by side with fear of anyone else. All might belongs to God alone. All powers in the universe are subject to His will: “ There is no living creature which He does not hold by its forelock” (IT. 56) Why, then, would a God-fearing person feel afraid of anyone else? However, the people who do not understand this truth fear God’s creatures more than they fear Him. This, “because they are devoid of understanding.” (Verse 13)

因此,这一章揭示了那些人的真相,并补充了另一条普遍的真理。接下来,这一章描述了两类人特有的情形,即伪信者和先前宗教信徒中的不信道者。这种情形源于他们对信士的畏惧超过了对真主的畏惧:"他们绝不会集体与你们作战,除非在设防的城镇中,或在墙垣之后。他们彼此之间的敌意是强烈的。你们以为他们是团结的,但实际上他们的心彼此离异,因为他们是不运用理智的人。"(第14节)

Thus the surah exposes the truth about those people, and adds another general truth. Now, the surah goes on to describe a condition particular to the two parties, the hypocrites and the unbelievers among the people of earlier religions. This condition arises from the fact that they fear the believers more than they fear God: “They will never fight you even in a body except from within fortified strongholds or from behind walls. Strong is their internal hostility. You may think that they are united when in fact their hearts are at odds with one another, because they are people who will not use their reason.M (Verse 14)

随着时间的推移，人们不断看到这段经文对伪信者以及有前经者在与信士相遇、交战时之真实品性的描述是何等精准。近来在圣地发生的信士志愿者与犹太人之间的交锋，证实了这一描述的准确性。他们只会躲在巴勒斯坦自己的设防聚居点里，才肯与信士作战。一旦暴露，他们便像老鼠一样四散逃窜。仿佛这节经文说的正是最近发生的事情。一切荣耀归于真主，全知者，全察者。

Time continues to reveal the absolute accuracy of this delineation of the true character of the hypocrites and the people of earlier revelations whenever and wherever they meet the believers in battle. Recent clashes in the Holy Land between volunteer believers and the Jews have confirmed the accuracy of this description. They would not fight the believers except in their own fortified settlements in Palestine.6 Whenever they were exposed, they scuttled away like rats. It is almost as if this verse was referring to what happened recently. All glory belongs to God, the All-Knowing, the All-Aware.

这节经文还揭示了他们心态的其他特征：“他们内心的敌意是强烈的。你以为他们是团结的，而实际上他们的心彼此对立。”（第14节）这幅图景与信士的情形形成对比：信士们借着信仰的纽带而团结，跨越世代，其兄弟情谊超越了时间、地域、种族、国家和部落的界限。而伪信者和不信道者则陷于混乱之中，“因为他们是不运用理智的人。”（第14节）

The verse adds other features of their mentality: “ Strong is their internal hostility. You may think that they are united when in fact their hearts are at odds with one another.” (Verse 14) This picture contrasts with that of the believers who are united by the bond of faith across all generations and whose brotherhood transcends barriers of time, place, race, country and tribe. The hypocrites and unbelievers conversely are in disarray “because they are people who will not use their reason." (Verse 14)

表面的景象有时可能会迷惑人，使我们以为先前经典的追随者中的不信者结成了坚固的同盟，彼此扶持。我们也可能看到伪信者紧密地聚集成一伙。然而，真主本身告诉我们他们的真实状况：他们并非如此，这一切都是欺骗。

Appearances may at times be deceptive so as to give us an impression that the unbelievers among the people of earlier revelations stand in solid alliance, supporting one another. We may also see the hypocrites closing ranks in one group. However, we are told their true condition by God Himself who says that they are not truly so; it is all deception.

这层面纱有时会被揭开，从而显露真主所描述之事的真相：同一联盟之内的冲突暴露无遗，因为这些盟友的利益、偏好与方向各不相同。信士们若不坚守信仰，对方阵营的分歧与冲突便从未显露。信士们只需坚定不移，在逆境中保持坚韧，他们必然会看到，把那些追随虚妄者联结在一起的纽带消失了，他们之间尖锐的分歧显现出来；随之而来的，便是他们彼此算计。

This cover is lifted at times to reveal the truth of Gods description, exposing conflicts within the same alliance, because those allies have different interests, preferences and directions. Never have the believers been true to their faith without seeing the opposite party revealing such differences and conflicts. The believers need only be determined, show perseverance in adversity, and they will inevitably see that the bonds uniting those followers of falsehood disappear to show their acute differences; this then leads them to scheme against each other.

伪信者和信奉前经者中的不信道者，在穆斯林分裂之时便能占据上风。如此一来，穆斯林就不再体现前文所述信士的真实状况。否则，伪信者和不信道者的力量太弱，无法制服信士。此外，他们各有倾向和利益："他们之间的敌意是强烈的。你以为他们是团结的，而实际上他们的心是彼此离异的。"（第14节）

The hypocrites and the unbelievers from among the people of earlier revelations are able to gain the upper hand against the Muslims when the Muslims are disunited. In this way, the Muslims no longer reflect the true conditions of believers as outlined earlier in the silrah. Otherwise, the hypocrites and unbelievers are too weak to be able to gain mastery over believers. Besides, they have different leanings and interests: “Strong is their internal hostility. You may think that they are united when in fact their hearts are at odds with one another. ” (Verse 14)

《古兰经》希望这一事实牢牢地树立在信士们心中，使他们明白敌人的真相，不再畏惧他们。因此，它以确凿的事实来影响他们的情绪与士气。当穆斯林认真对待《古兰经》时，他们便不会把敌人放在眼里，因为这些敌人正是真主的敌人。他们团结一致，排成一行。当他们这样做时，世上任何力量都无法与他们抗衡。

The Qur’an wants this fact to be firmly settled in believers’ minds so that they know the truth about their enemies and do not stand in awe of them. It thus seeks to influence their feelings and morale on the basis of established fact. When Muslims take the Qur’an seriously, they think little of their enemies, who are God’s own enemies. They stand united, in one line. When they do so, no worldly power can match them.

信仰真主的人必须了解关于自己和敌人的真相。这是成功的一半。《古兰经》借助一件已经发生的事件向他们阐明这一真相，让他们明白当时起作用的真正因素，并解释这一事件所蕴含的意义以及它所指向的事实。这种解释对亲历那一事件的人有所裨益。它也应当为后代提供极大的启迪，让他们对此加以反思，并从全知一切真理的主那里学到真相。

Those who believe in God must know the truth about themselves and their enemies. This is half the battle. The Qur’an puts this truth to them in the context of an event that has already taken place, enlightening them about the true factors that were at play and explaining what it signified and the facts to which it pointed. This explanation was useful to those who witnessed that event as it unfolded. It should provide great enlightenment to future generations who should reflect on it and learn the truth from the One who knows all truth.

这次从麦地那驱逐奈迪尔部落并非首次。在此之前，已有卡努盖尔部落被驱逐，下面这节经文很可能指的就是此事：

This evacuation of the al-Nadir from Madinah was not the first of its kind. It was preceded by the evacuation of the Qaynuqa( tribe, to which the following verse most probably refers:

那些在他们之前不久已尝到自身所作恶果的人，他们还将遭受痛苦的刑罚。

those who, a short while before them, had to taste the evil that came from their own doings. Painful suffering is in store for them.

（第15节）

(Verse 15)

这场与犹太部落盖努盖尔部（Qaynuqa）的冲突发生在白德尔之战之后、伍侯德之战之前。盖努盖尔部与先知ﷺ及穆斯林之间订有盟约。当穆斯林在白德尔战胜不信道者、取得巨大胜利时，犹太人十分不满，并对穆斯林心怀怨恨。他们担心自己在麦地那的地位会因此削弱，而穆斯林的地位则会随之增强。先知ﷺ得知了他们私下的耳语，也了解到他们的恶意企图。

The encounter with the Jewish tribe of Qaynuqa( took place after the Battle of Badr, but before the Battle of Uhud. The Qaynuqa( were bound by a treaty with the Prophet and the Muslims. When the Muslims won a great victory against the unbelievers in Badr, the Jews were upset and harboured a grudge against the Muslims. They feared that their position in Madinah would be weakened while the position of the Muslims would be strengthened. The Prophet got wind of what they were whispering to one another and learnt of their ill intentions.

他提醒他们，他曾与他们签订盟约，并警告他们，他们的态度恐怕会招致不祥。他们却粗暴地回应他，说：“穆罕默德！不要太过自负于你的力量。你只是遇到了一群不太懂得作战的人，才侥幸取得了胜利。如果你与我们交战，你必定会知道我们才是真正的战士。”此后，他们又接连不断地挑衅穆斯林。

He reminded them of the treaty he had signed with them and warned them that their attitude might augur ill. They replied rudely to him, saying: “Muhammad! Do not think too highly of your power. You have only encountered a group who knew little about fighting a war and you managed to score a victory against them. Should you engage us in battle, you will certainly know that we are true fighters.” They followed this with repeated provocations against the Muslims.

据报道，一位穆斯林妇女带着一些货物到卡努嘎市场去卖，她坐在一家金银首饰店附近。那里的人想让她掀开头巾，但她拒绝了。那位金匠趁她没有察觉，抓住她的裙边，将它别到她的背后。她起身时，身体的下半部分暴露出来了。周围的犹太人嘲笑她，而她羞愧地大声呼喊。附近有一位穆斯林，他立即冲上去攻击那名金匠并将其杀死。犹太人便冲向这位穆斯林并将他杀害。被杀穆斯林的家人向其他穆斯林求助，穆斯林群体愤怒不已。紧张局势升级，穆斯林群体与犹太人的卡努嘎部落之间发生了冲突。

Reports mention that a Muslim woman took some merchandise to sell at the Qaynuqa* market place, and sat close to a jewellers shop. People there tried to get her to lift her head covering, but she refused. The jeweller held the edge of her dress and fixed it behind her back while she was unaware. When she rose, the lower part of her body was exposed. The Jews around laughed at her, while she cried out in shame. A Muslim was near by and he immediately attacked the jeweller and killed him. The Jews rushed to the Muslim and killed him. The family of the Muslim who was killed appealed to other Muslims for help, and the Muslim community was in anger. Tension rose and there was a confrontation between the Muslim community and the Jewish Qaynuqa1 tribe.

先知包围了banu Qaynuqa'犹太人，直到他们屈服，并宣布愿意接受先知的裁决。（伪信者的首领阿卜杜拉·伊本·乌拜伊·伊本·赛鲁勒为他们向先知求情，理由是他们长期以来是安萨尔部落中哈兹拉季部族的盟友。然而，他的真实动机在于伪信者与前代宗教信徒中的不信道者之间的紧密联系。先知接受了他的请求，允许他们离开麦地那，并带走他们的全部财产，但武器除外。他们前往叙利亚。）

The Prophet laid siege to the Qaynuqa' Jews until they gave up and declared that they would accept the Prophets ruling. (Abdullah ibn Ubayy ibn Salul, the chief of the hypocrites, argued with the Prophet on their behalf, citing the fact that for long they were allies of the al-Khazraj Ansari tribe. His true motive, however, was the strong bond between the hypocrites and the unbelievers among the people of earlier religions. The Prophet accepted his pleas and allowed them to leave Madinah, taking with them all their property, except for arms. They left for Syria.

正是这一事件被该章所提及。该章将其作为与Banu al-Nadir之事相类似的例子加以引述，并揭示了他们对穆斯林社群所持态度的真相，以及他们与伪信者勾结的实际情况。

It is to this encounter that the surah refers. It cites it as a comparable case to that of the al-Nadir and the true facts behind the attitude they took towards the Muslim community and the reality of their collaboration with the hypocrites.

该章还提到，伪信者竭力怂恿他们的不信道的同伴，即纳迪尔部落的犹太人，坚决抵抗，从而使他们走向悲惨的结局。经文将此比作一种持续存在的情形：凡听从撒旦怂恿而不信真主者，撒旦总会背弃他。于是二者最终都落入最糟糕的境地：

The surah also refers to how the hypocrites tried hard to persuade their brethren unbelievers, the Jews of al-Nadir, to put up stiff resistance, and thus led them to their miserable fate. It compares this to a permanent situation in which Satan always lets down anyone who responds to his persuasion and disbelieves in God. Thus both end up in the worst of all situations:

就像撒旦对人说："你要不信道吧！"可是当人不信的时候，撒旦却说："我与你毫无干系。我畏惧真主，祂是众世界的主。"二者都将进入火狱，永居其中。这就是不义者的报酬。（第16-17节）

Like Satan, who says to man, 'Reject the faith!9 Yet when man disbelieves, Satan says, 7 here and now disown you. I fear God, the Lord of all the worlds.9 Both will end up in the fire, where they will abide. Such is the reward of the wrongdoers, (Verses 16-17)

撒旦对于任何回应其诱导的人所起的作用，正如这些经文所描述的，与他的本性以及他为自己所定的目标相一致。人若听从他，而他又意在欺骗并引人走向毁灭，这实在是极其不可思议的事。然而，随着这一章对该事件的叙述逐步展开，它所陈述的正是这一恒久的真理。它由此将具体事件与这一恒久真理相连，使其置于真实的语境之中。《古兰经》并不陈述抽象的理论，尽管这些理论或许同样是真实的，因为以抽象方式陈述的真理不能触动人心、感情与思想。这正是《古兰经》方法与哲学家和研究者所遵循的方法之间的区别：前者力求触动人的心灵。

Satan’s role with any human being who responds to his promptings, as described in these verses, is in line with his nature and the aim he defined for himself. It is most singular for any human being to listen to him when he is out to trick them and lead them to their ruin. Yet this is the permanent truth which the surah states as its discussion of the event progresses further. It thus links the individual event with this permanent truth, setting it in real context. The Qur’an does not state abstract theories, true as these may be, because a truth stated in an abstract setting does not influence hearts, feelings and minds. This is the difference between the Qur’anic method that seeks to involve people’s hearts and the methods followed by philosophers and those engaged in research.

因此,这一章在讨论"纳迪尔"部落之事时,融入了大量的画面、事实与训示,将其中的具体事件与重大而永恒的真理联系在一起。这一章因而带领我们深入真实的世界,也深入人类的良知之中。

Thus the surah completes its discussion of the al-Nadlr, having put into it a large number of images, facts and directives, linking its local events to great and permanent facts. The surah thus represents a journey taking us far into the real world and into the world of human conscience.

它远远超出了事件本身。它在上帝之书中的记载，与人所著书籍中的记载大不相同。

It goes far beyond the event itself. Its reporting in God’s book is so different from the way it is reported in books written by human beings.

这种差别之大，就如同人造之物与真主所造之物之间的差别一样不可估量。

The difference is as immeasurable as the difference between anything of man’s making and what God makes.

本章现在向信士们发出呼吁，以他们最珍爱的品质来称呼他们，将他们与其他人区分开来，并使他们容易保持积极的态度。他们被号召保持敬畏真主之心，审视自己为来世所作的准备，时刻保持警觉，确保自己不会步那些遗忘真主的前人的后尘。信士们已经目睹了其中一些注定要入火狱之人所遭遇的下场：

The surah now addresses the believers, calling them by the quality they love best, distinguishing them from all others and making it easy for them to be positive. They are called upon to remain God-fearing, to take stock of what they prepare for their life to come, to be always alert and make sure that they do not follow in the footsteps of those earlier people who forgot God. The believers have already seen the fate that befell some of these who are destined for the fire of hell:

信士们啊，你们应当敬畏真主。每个灵魂都应当审视自己为明天预先做了什么。你们要敬畏真主，因为真主完全知道你们所做的一切。你们不要像那些忘记真主的人一样，结果真主使他们忘记了自己的灵魂。他们才是悖逆者。 {注定入火狱的人与注定入乐园的人，是不相等的。}注定入乐园的人，才是真正的成功者。

Believers, have fear of God. Let every soul consider carefully what it sends ahead for tomorrow. Remain God fearing, for God is fully aware of all that you do. Be not like those who forget God, so God causes them to forget their own souls. They are the transgressors. Not equal are the ones destined for the fire and the ones destined for paradise. Those who are destined for paradise are indeed the ones who will triumph.

（第18-20节）

(Verses 18-20)

这种对真主的敬畏是一种言语无法完全描述的心灵状态。它使人的心保持警觉，时刻感受到真主的临在。它使人始终保持戒备，唯恐真主看到他处于令祂不悦的状况。信士知道，真主的眼睛在每一刻都注视着每一个人和每一颗心。人怎么可能、又在什么时候，处于真主看不见的境况之中呢？

Such fear of God is a mental state that words cannot fully describe. It is a condition that makes the human heart alert, feeling Gods presence at every moment. It keeps man always on the watch, fearing that God may see him in a condition that displeases Him. A believer knows that Gods eye watches everyone and every heart at every moment. How and when can man be in a situation that God does not see?

“让每个灵魂都仔细思考，它为明天预先准备了什么。”（第18节）这句话同样不止于字面之意。仅仅想到它，就会把人一生所做的一切行为记录呈现在他的心中。他会仔细审视每一条记录，逐项核算，直到得出总数。核算完毕，他便知道自己为未来的生命预先准备了什么。这会让他警觉到自己的弱点和不足，即使他已经做了许多善事。如果他算下来的净余额中善行寥寥，他会有怎样的感受呢？这必然使人的心始终保持清醒，不断寻找各种方法和途径，来增加自己的善功记录。

“Let every soul consider carefully what it sends ahead for tomorrow." (Verse 18) Again, this is a statement that means far more than the total sum of its words. The mere thought of it places before a man’s heart the record of all actions he did throughout his life. He looks carefully at every line, adding up his total sum after looking at every detail. When he has done so, he knows what he has sent ahead of him for his future life. This alerts him to his weaknesses and shortcomings, even though he has done much good. How would he feel if his net balance shows little in the way of good actions? This is bound to keep the human heart always awake, looking always for ways and means to improve its record of good deeds.

这节经文在信士心中激起种种情感，又添上几点提醒，以增强他们的敏感，加深他们在真主面前审视自身地位时的敬畏之情："你们应当敬畏真主，真主确知你们所做的一切。"（第18节）

This verse, which excites all these feelings among believers, adds further notes to increase their sensitivity and strengthen their feelings of awe as they look at their position with God: “Remain God-fearing, for God is fully aware of all that you do." (Verse 18)

接下来的经文警告他们，要避免另一种截然不同的境况：“你们不要像忘记真主的人一样，真主就使他们忘记自己的灵魂。”（第19节）这种情况非常奇特，却是真实的。忘记真主的人，将停留在现世之中，没有任何纽带把他引向更高的境界。他生活着，却没有一个目标赋予他的生命超越吃草牲畜的意义。在这样的境况中，人会忘记自己的人性。这一事实又导致另一种结果：这样的人会忘记自己的灵魂。他不为自己的后世做任何准备，而后世是漫长的、永恒的。当他审视自己善功的天平时，也不去计算它。“他们就是罪人。”（第19节）

The next verse warns them against a totally different situation: “Be not like those who forget God, so God causes them to forget their own souls." (Verse 19) This is a very strange situation, but a true one. Anyone who forgets God will remain in this present life without a bond that pulls him towards a higher horizon. He lives without a goal that gives his life a meaning higher than that of grazing cattle. In such a situation man becomes oblivious of his own humanity. This fact leads to another whereby such a person forgets his own soul. He makes no preparation for his next life, which is long-lasting, permanent. He does not take account of it when he looks at the balance of his deeds. “They are the transgressors.” (Verse 19)

该节经文指出，这类人是火狱的居民。它劝诫信士们应当走一条与他们不同的道路。毕竟，信士是将进入天堂的人，他们的道路必定与众不同："火狱的居民与乐园的居民，是不相等的。乐园的居民，才是成功的人。"（第20节）

The following verse states that such people are the dwellers of the fire. It advises the believers to take a route different from theirs. After all, the believers are the ones going to heaven and their route is bound to be different: “Not equal are the ones destined for the fire and the ones destined for paradise. Those who are destined for paradise are indeed the ones who will triumph.” (Verse 20)

这两个群体在本质、状况、生活方式、方向和归宿上截然不同。它们走在两条不同的道路上,在路线、特征、计划、策略或行动方式上都无法相合。无论在今世还是来世,它们都不可能处于同一阵营。"那些注定进入乐园的人,确实是将获得成功的人"(第20节)。因此,他们的结局被清楚地陈述出来,而注定进入火狱的人的结局甚至没有被提及,因为这一点已是人所共知,不值得再提。

The two groups are different in nature, condition, way of life, direction and destiny. They are set on two different courses, which cannot meet in line, feature, plan, strategy or method of action. They cannot be in the same camp, neither in this present life nor in the future one. “ Those who are destined for paradise are indeed the ones who will triumph” (Verse 20) Thus their fate is clearly stated, but that of the ones destined for the fire of hell is not even mentioned. It is too well known to deserve mention.

这一章此时又加入了一句有力的话语，直击人心深处。

The surah now adds a powerful note that shakes hearts to the core.

它描绘了如果《古兰经》降示于坚硬的岩石上，会对它们产生怎样的影响：

It portrays what effect the Qur’an would have had on solid rocks had it been so sent down:

{若我把这部《古兰经》降示于一座山上，你必定会看见它因畏惧真主而谦卑、崩裂。我以这些比喻向世人阐明，以便他们反思。}（第59章第21节）

Had We brought down this Quran upon a mountain, you would have seen it humble itself and break asunder for fear of God. We put such images before people so that they may reflect. (Verse 21)

这张图片反映了真相。当我们如其本然地领受这部古兰经时，它具有如此的分量、力量和震撼人心的影响力，令人无法抗拒。（欧麦尔·本·赫塔卜曾有过这样的经历：他偶然听到一位诵读者诵读第52章开头的经文：“以西奈山起誓；以书写在展开的羊皮上的经典起誓；以常被朝拜的殿堂起誓；以高高的穹苍起誓；以涌动的大海起誓；你的主的惩罚必定降临，无可阻挡。”（52：1-8）他听着听着，靠在附近的一堵墙上。之后他回到家中便感到身体不适。人们接连一个月前来探望，询问他的健康状况。）

This image reflects the truth. This Qur’an has such weight, power and shaking influence that is absolutely irresistible when we receive it as it truly is. (Umar ibn al-Khattab had such an experience when he overheard a reciter reading the opening of Surah 52: “By Mount Sinai; by a scripture inscribed on unrolled parchment; by the much-visited House; by the vault raised high; by the swelling sea; your Lord} punishment will indeed come to pass. Nothing can stop it..." (52: 1-8) As he listened, he leaned on a wall nearby. He then went back home and felt ill. People kept visiting him for a month, enquiring after his health.

当一个人完全接纳《古兰经》所包含的某个真理时，他会全身颤抖、战栗。他所经历的变化，用物质世界中的磁力和电力的效应来比喻最为恰当，甚至还要更为强烈。创造山岳、从高处降下《古兰经》的真主说："假若我把这部《古兰经》降示在一座山上，你必看见它因畏惧真主而谦卑崩裂。"（第21节）凡是曾经体验过《古兰经》触动其内心灵魂的人，都会以无法用其他方式表达的方式领会这一真理。"我为世人设此譬喻，以便他们深思。"（第21节）这样的譬喻应当使心灵保持思考与反省。

The moments when a person is fully receptive of some truth contained in the Qur’an will see him shake and shudder. He will experience such changes that are best represented in the physical world by the effects of magnetism and electricity or even stronger. God, the Creator of the mountains who bestowed the Qur’an from on high, says: “Had We brought down this Quran upon a mountain, you would have seen it humble itself and break asunder for fear of God." (Verse 21) Anyone who has had some experience of the Qur’an touching their inner souls will appreciate this truth in a way that cannot be otherwise expressed. “ We put such images before people so that they may reflect" (Verse 21) Such an image should keep hearts thinking and reflecting.

本章其余部分大量篇幅用于颂扬真主，列举了祂的许多尊名与属性。这体现了《古兰经》对宇宙的影响之一。仿佛我们看到宇宙如同一个人用口诵念这种赞颂，一个广阔的王国在每一个角落与之相应和。真主的这些属性对宇宙的本质、其中的各种现象及相互作用都有明显的影响。宇宙在献上这份赞颂的同时，也见证了这些属性及其作用的真实。

The rest of the surah is devoted to a long glorification of God, citing a number of His names and attributes. This serves as an aspect of the influence of the Qur’an on the universe. It is as if we see the universe as a person expressing this glorification with his mouth, and a vast kingdom echoing it in every corner. These attributes of God have clear effects on the very nature of the universe, its phenomena and interactions. As it offers this glorification, it testifies to the truth of these attributes and their effects:

他是真主,除他之外别无应受崇拜的神明。他知晓一切隐微与显现之事,他是至仁的,是至慈的。他是真主:

He is God: there is no deity other than Him. It is He who knows all that is beyond the reach of anyone's perception, as well as all that which can be witnessed. He is the Lord of Grace, the Ever Merciful. He is God:

除祂之外别无应受崇拜的神明，祂是君王、至圣、平安之源、赐予信仰者、监护万物者、至尊者、强制者、至大者。赞颂真主，祂超绝于他们所归于祂的同伴之上。祂就是真主：

there is no deity other than Him, the Sovereign, the Holy, the Source of Peace, the Giver of Faith, the Guardian over all, the Almighty, the Compeller, to whom all greatness belongs. Exalted is God in His limitless glory above anything they associate as partner with Him. He is God:

创造者，缔造者，赋予万物形态的那一位。祂拥有最美的名字。天地间的一切都在赞颂祂无限的荣耀。祂是全能的，是至睿的。（第22-24节）

the Creator, the Maker who gives shape and form to all. His are the most gracious names. Everything in the heavens and earth extols His limitless glory. He alone is the Almighty, the Wise. (Verses 22-24)

这是一段对真主众多尊贵属性加以广泛赞颂的文字，由三部分组成，每一部分都以对真主独一性的肯定开始，或以“他是真主，除他以外没有应受崇拜的神明”，或仅以“他是真主”开头。这些至美的名号或属性，每一个都对宇宙有着明确的指向，并对人类生活有着切身的影响。因此，它们使人心体会到这些属性对生命与活物的作用。它们并非否定性的属性，也不与宇宙、其中的各种情况、现象和事件相割裂。

It is an expansive glorification that puts together a number of Gods glorious attributes. It consists of three parts, with each beginning with God’s oneness in the form of either, “He is God: there is no deity other than Him” or, “He is God” on its own. Each one of these most gracious names or attributes has its clear bearing on the universe and a felt influence on human life. Thus they bring home to the human heart their effect on life and the living. They are not negative attributes. Nor are they isolated from the universe, its situations, phenomena and events.

“他是真主：除他之外再没有应受崇拜的主宰。”这一宣告将真主的独一铭刻于我们的意识之中：从创造之初直至万物终结，真主在信仰、崇拜、行为与生活准则上都是独一的。基于这种独一，建立起一整套生活准则，规范我们的思维方式、情感、行为，我们与宇宙及其中一切生灵的关系，以及我们与他人的关系。

“He is God: there is no deity other than Him” This imprints on our consciousness the truth of God’s oneness in belief, worship, action and life conduct from the beginning of creation to its final end. On the basis of this oneness a whole code of living is based, regulating our way of thinking, feeling, behaviour, relations with the universe and its living creatures, as well as relations with people.

“祂知晓一切隐而不现者，也知晓一切显而可见者。”（第22节）这一神圣的属性使我们清楚地意识到，神知晓一切，无论显露的还是隐藏的。这唤起我们内心的觉醒，使我们时刻警醒，无论在公开场合还是私下独处，都将神铭记于心。如此，人在生活中会感到自己时时受到神的注视，同时自己也为了神的缘故而保持警觉，并体会到自己并非孤独地生活，即便身处隐居之中，或仅与另一人独自私语之时，亦是如此。他的一切行为都会因这种时刻保持戒备的感受而染上色彩。

“It is He who knows all that is beyond the reach of anyone's perception, as well as all that which can be witnessed” (Verse 22) This divine attribute makes us clearly conscious of God’s knowledge of everything, apparent or hidden. This awakes in our consciences the need to watch out, keeping God always in our thoughts, public and private. Thus, man will go about his life feeling that he is being watched by God and that he himself is on the watch for God’s sake, realizing that he does not live alone, not even when he is in seclusion or locked alone with one other in private conversation. His actions will be coloured by this feeling that keeps him always on guard.

“祂是仁慈的主，至慈的主。”（第22节）此时，人的良知中便升起一种安定的感受，他感到神的慈恩之气笼罩着自己。敬畏与盼望、恐惧与安慰，在他心中取得了良好的平衡。在信士的观念里，神并不追逐祂的受造物，而是守望着他们；祂不愿他们遭受伤害，而是爱他们遵循祂的引导；祂也不会撇下他们独自与邪恶抗争，而不给予他们帮助。

“He is the Lord of Grace, the Ever Merciful.” (Verse 22) Now a feeling of reassurance spreads within man’s conscience as he feels the air of God’s mercy spread over him. Feelings of awe and hope, fear and reassurance are well balanced within him. In the believer’s concept, God does not chase His creatures, but watches them; He does not wish them harm, but loves that they should adhere co His guidance; He does not abandon them to struggle against evil without providing help for them.

“他是真主，除他以外别无应受崇拜的神明。”（第23节）这句话在这段对真主广大赞颂的第二部分开头再次出现，因为它是一切神圣属性的根基。

“He is God: there is no deity other than Him” (Verse 23) This is repeated at the beginning of the second part of this expansive glorification of God, because it provides the basis for all divine attributes.

“至尊者”（第23节）这一尊名在我们心中印刻下这样一个真理：除了独一无偶的真主之外，没有任何人拥有主权或统治权。当只有一位至尊者时，服从其主权的人便只有一位主人需要侍奉。没有人能够同时侍奉两位主人：“真主从未在人的身体内放置两颗心”（33：4）。

“The Sovereign” (Verse 23) This attribute imprints on our hearts the truth that there is no sovereignty or dominion to anyone other than God who has no partners. When there is one sovereign, those who are subject to that sovereignty will have only one master to serve. No one can serve two masters at the same time: “Never has God put two hearts in one mans body” (33: 4)

"圣洁者。"（第23节）这一属性彰显绝对的圣洁与纯净。它以纯净触动我们的心灵，使其保持洁净，适于承受至圣之主的恩典，并使一切赞颂他无限的荣耀。

“The Holy.” (Verse 23) This attribute radiates absolute holiness and purity. It strikes our hearts with purity, keeps them cleansed, suited to receive the grace of the Holy Sovereign, and all to extol His limitless glory.

"The Source of Peace." (第23节) 同样，这一属性在整个宇宙之中，也在人的灵魂之中，散发出平安、安全与安慰。人会感到自己是安全的，处于神的看顾与庇护之下，与周围的世界及其中的一切居住者和睦相处。当人思考这一属性时，便会得到安慰，重新获得平安的感觉，并将平安延伸给所有人。

“ The Source of Peace.” (Verse 23) Again, this attribute radiates peace, security and reassurance throughout the universe and in mans own soul. Man feels that he is safe, under God’s care and protection, in peace with the world around him and all its dwellers. As man reflects on this attribute, he is reassured, regaining a feeling of peace and extending peace to all.

“赐予信仰者。”（第23节）仅仅念出这一名号 al-Mumin，就能让信士清楚地体会到信仰的珍贵。

“ The Giver of Faith.” (Verse 23) The very pronunciation of this attribute, al-Mumin, gives a believer a clear sense of the value of faith.

在这里，信士与神相遇，并借由祂的一项属性，凭着信仰而升华，得以加入上界的群体。

Here, a believer meets with God and draws on one of His attributes, rising by virtue of his faith to join the community on high.

“ 全能的守护者。”（第23节）这里开始了一组新的属性，它们有助于我们理解真主。前面的属性仅涉及真主自身；而这些新属性则关乎祂在管理生命、宇宙和一切事务时的作为。这些属性表明祂拥有绝对的主宰权和全知的看护。

“ The Guardian overall.” (Verse 23) This begins a new set of attributes that contribute to our concept of Him. The previous attributes related to Him only. These new ones relate to His action as He conducts life, the universe and all affairs. These attributes imply His absolute control and watchfulness.

同样的道理也适用于这节经文中提到的其他三个属性:“至尊的主,至大的主,伟大的主”(第23节)。它们都强调权能、权威和卓越。没有谁比他更有权能,也没有谁比他拥有更大的权威,同样也没有谁能在任何方面超越他。这些属性唯独属于真主,没有谁以任何方式与他分享。因此这节经文以这样的话作结:“真主超绝万物,远非他们所以为他的同伴的一切所能比拟。”(第23节)

The same applies to the other three attributes stated in this verse, “ The Almighty, the Compelled to whom all greatness belongs.” (Verse 23) They all emphasize power, authority and superiority. None is more powerful or has greater authority than Him, just as no one can be in any way superior to Him. These attributes belong to God alone; none share them with Him in any way. Hence the verse ends with the statement: “Exalted is God in His limitless dory above anything they associate as partner with Him.” (Verse 23)

这部关于真主的宏大颂赞的第三部分，始于该章的最后一节经文，同样以宣告祂的独一性开篇。

The last verse of the surah begins the third section of this expansive glorification of God, and again it begins with a statement of His oneness:

11 他是真主。 (第24节) 除他之外,再无别的主宰。他是"创造者、造化者"。"创造者"着重于设计与比例,"造化者"着重于使万物成为现实的过程。这两个属性相互交织,二者之间的区别十分微妙。 "赋予万物形状与样式。"(第24节) 这一属性也与前面两个密切相关。它的意思是,真主赋予每一种受造物以其独特的特征和具体的品质,这些构成了它的个性。

11 He is God” (Verse 24) Whoever else is not God. He is “the Creator, the Maker.” The Creator stresses design and proportion, while the Maker stresses the process of bringing things into reality. The two attributes are intertwined, and the difference between them is subtle. “ Who gives shape and form to all” (Verse 24) This attribute is also closely related to the two before it. It means that God is the One who gives every creature its distinctive features and specific qualities that make up its personality.

这些相互关联的品质按序相继，其细微差别促使我们依照人类的理解，逐级去追溯创造与开始的过程。实际上，并不存在什么阶段或步骤。我们所知的这些属性，并非其绝对的实相，因为这种实相只有真主才知道。我们只知道它们所产生的一些效应，因为这正是我们理解的界限。

The succession of these interlinked qualities, with their subtle differences, prompts us to follow the process of creation and initiation, stage by stage, as we humans conceive of it. In actual fact, there are no stages or steps. What we know of these attributes is not their absolute reality, because this is known only to God. We only know some of the effects they produce, as this is the limit of our understanding.

“祂拥有最美好的名字。”（第24节）祂的名字本身就是最美好的，不需要受造物去赞美或称羡。原文的阿拉伯语形容词 al-husnā 译作“最美好的”，也有“美丽、迷人”等含义。这些名字是信士借以思考的属性，使自己的思想与生活依照其含义去塑造。他知道，真主喜悦他努力践行这些属性，从而提升自己，以寻求真主的悦纳。

“His are the most gracious names.” (Verse 24) His names are, in themselves, most gracious. They need not be praised or admired by creatures. The Arabic adjective al-husnd, translated here as 'the most gracious", also means ‘beautiful, attractive, etc.’ They are the attributes a believer reflects upon in order to mould himself and his life in accordance with their meaning. He knows that God loves that he should try to live up to them so that he can elevate himself as He seeks God’s acceptance.

这段对真主的长篇赞颂，列举了祂许多最尊贵的属性及其令人振奋的影响，最后以这样一幅画面作结：真主的赞颂回荡在整个宇宙之中，每一个受造物都参与其中：“天地间的万物都赞颂祂，祂是万能的，是至睿的。”（第24节）在提及真主的一切属性之后，这是最为恰当、也最符合预期的画面。于是，人的心灵与一切受造物和生灵一同加入这场赞颂，使这一章的开头与结尾达到完美的和谐。

This long and expansive glorification of God, citing many of His most gracious attributes, with all their inspiring effects, is brought to a close with the image that God’s glorification is echoed throughout the universe, with every creature joining in: “Everything in the heavens and earth extols His limitless glory. He alone is the Almighty, the Wise.” verse 24) This is the most suitable and expected of images after the mentioning of all God’s attributes. Thus the human heart joins in with all creatures and living things in a glorification that brings the opening of the surah and its ending into perfect harmony.

Al-Hashr（集结）1-24

真主的直接作为

不经战争而获得的收益

货币流通

唯一的立法来源

三类杰出之人

虚假的承诺

《恶魔的足迹》

两个不平等的群体

《古兰经》的影响

真主的属性