根据记载，《尊贵的古兰经》第3章第1至83节是因来自也门奈季兰的一个基督教代表团访问麦地那并与先知穆罕默德辩论关于先知尔撒（耶稣）之事而降示的。因此人们自然会认为，这开篇数节应当属于那些辩论的内容。然而，记载中给出的那次访问的时间是伊斯兰历的第九年，即从希吉拉（迁徙，622年）算起的第九年。

Based on the reports that verses 1-83 were revealed in relation to the visit by a Christian delegation from Najrān in Yemen to Madinah and their debates with the Prophet Muĥammad about the Prophet Jesus, one would expect these opening verses to form part of those debates. However, the reports give the date of that visit as being the ninth year of the Muslim calendar which dates from the migration, Hijrah, in 622

…先知穆罕默德ﷺ从麦加迁往麦地那。伊斯兰历九年也被称为“代表团之年”，在这一年，来自阿拉伯各地的一批又一批代表团，眼见伊斯兰的力量与影响力已传遍阿拉伯半岛乃至更远的地方，纷纷前来麦地那，向先知穆罕默德ﷺ效忠，或与他缔结盟约，或了解他的使命。

CE, of the Prophet Muĥammad from Makkah to Madinah. The ninth year of Hijrah is also known as “the Year of Delegations” during which a succession of delegations from various parts of Arabia, having seen the power and influence of Islam spread throughout Arabia and beyond, arrived in Madinah to pay homage to the Prophet Muĥammad or to conclude agreements with him or find out more about his mission.

正如前文已经指出的,我认为这些经文的主题及其论述方式,更倾向于支持它们是在麦地那时期较早阶段降示的这一观点。因此,我更倾向于得出结论:与先前启示的信众(即犹太教徒和基督徒)的辩论、对他们歪曲信仰的驳斥、他们蓄意散布的关于穆罕默德先知ﷺ和伊斯兰信仰的疑问,以及随后对穆斯林的警告和安慰,并不直接与希吉拉第九年的纳季兰代表团有关。这些经文的降示,必定另有更早的其他起因。

As already pointed out, I feel that the subject matter of these verses and their approach to the subject favour the opinion that they were revealed much earlier in the Madinian period. Accordingly, I am more inclined to conclude that the debates with the people of earlier revelations (i.e. the Jews and Christians), the refutation of their distorted beliefs, the doubts they deliberately spread about the Prophet Muĥammad and the faith of Islam, as well as the subsequent warnings and reassurances addressed to the Muslims, were not directly connected with the Najrān delegation in the ninth year of Hijrah. Other and earlier occasions must have inspired the revelation of these verses.

我们现在继续从总体上审视这些经文，将其视为针对早期启示之民的《古兰经》论证，它们并非直接与那件后来才发生的事件相关联。1

We now continue to take a general look at these verses as Qur’ānic arguments addressed to the people of earlier revelations but not directly linked with that event which came at a much later date. 1

正如前文所指出的，这些经文呈现了穆斯林群体及其信仰，与先前启示的信奉者及其信仰之间持续而根本的斗争。自伊斯兰教兴起以来，尤其是自其在麦地那出现并建立国家以来，这场斗争从未停止。《古兰经》以精炼而卓越的笔触记录了这场对峙，其中不信道者与麦地那的犹太人结成了紧密的同盟。

These verses, as has already been pointed out, present the on-going and fundamental struggle between the Muslim community and its belief, on the one hand, and the people of earlier revelations and their beliefs, on the other. It is a struggle that has never ceased since the advent of Islam, and specifically since its emergence and the establishment of its state in Madinah. The Qur’ān documents this encounter, in which the unbelievers and the Jews of Madinah emerged as close allies, in a brilliant and succinct style.

阿立夫。拉姆。米姆。真主：除祂之外别无应受崇拜的主，祂是永生的，是万物的永恒主宰。祂以真理降示你这部经典，以印证在它之前所降示的经典；在此之前，祂早已降下《讨拉特》和《引支勒》，作为世人的指引。（第1—4节）

Alif. Lām. Mīm. God: there is no deity save Him, the Ever-living, the Eternal Master of all. He has revealed to you this Book with the truth, confirming what was revealed before it; and He has already revealed the Torah and the Gospel before this as guidance for people. (Verses 1-4)

我们选择关于开篇三个阿拉伯字母——即 Alif；Lām；Mīm——最有可能的解释，即我们在前一章《黄牛章》开篇经文的注释中所给出的同一解释。

We choose as the most probable explanation of the three individual letters of the Arabic alphabet, which open the sūrah, namely, Alif; Lām; Mīm, the same explanation given in our commentary on the opening passage of the preceding sūrah al-Baqarah.

这些字母在此被提及，是为了提醒人们注意：这部《古兰经》所使用的字母，与其所面向的阿拉伯人所掌握的字母属于同一类型。然而，它同时又是一部神迹之书，尽管阿拉伯人的语言由同样的字母构成，他们却无法模仿它。

These letters are mentioned here in order to draw people’s attention to the fact that this book, the Qur’ān, is composed of the same type of letters as those available to the Arabs addressed by it. It remains at the same time a miraculous book which they cannot imitate despite the fact that their language is composed of the same letters.

这一最为可能的解释，使我们不难理解，为何在许多以单个字母开头的章节中，会反复提及《古兰经》的本质。在前面的章节《黄牛章》中，这一提及指向随后在该章中提出的挑战，其措辞为："如果你们对于我所降示给我的仆人的经典有所怀疑，那么你们就去拿一章与它相似的经文来，并且可以邀请你们的助手，除真主外，如果你们是诚实的。"（2：23）

This most probable of explanations helps us understand, without difficulty, the need for such references to the nature of the Qur’ān in many sūrahs that open with individual letters. In the preceding sūrah al-Baqarah, this reference points to the challenge thrown down subsequently in the sūrah in these terms: “If you are in doubt as to what We have revealed to Our servant, then produce one sūrah comparable to it and call upon all your witnesses, other than God, if you were truthful.” (2: 23)

在这一章中，另一种情况使得经文提及构成《古兰经》的字母。本章强调，这部经典是由独一的神，即唯一的真主所启示的。然而，它同样是由字母和词语组成的，与此前那些被其信徒所承认的启示一样，而本章主要就是对这些信徒说的。真主选择以这种方式将这部经典启示给祂的使者，这并非新鲜之事。

In this sūrah a different occasion necessitates this reference to the letters of which the Qur’ān is composed. The sūrah stresses that this Book is revealed by God, the One and only deity. It is yet composed of letters and words in the same way as earlier revelations acknowledged by their followers, who are primarily addressed by this sūrah. There is nothing new in the fact that God has chosen to reveal this Book to His Messenger in this way.

本章开篇便针对“有经人”发出训诫。“有经人”是《古兰经》中的术语，指曾得到早先天启的民众，尤指犹太教徒和基督教徒。他们拒绝先知的使命，然而他们对先前众先知、经典与启示的了解，本应使他们最先接受并信奉这一新的讯息。如果此事仅仅关乎证据与确信，情形本应如此。

……而他降示了准则（用以分辨真伪）。那些不信神迹的人，将遭受严厉的惩罚。神是万能的，是能够报应的。天上地下的任何事物，都不能瞒过神。他按照自己的意愿在母腹中为你们塑造形体。除他以外，别无应受崇拜者，他是至能的，是至睿的。（第4-6节）

... And He has revealed the Criterion (to distinguish the true from the false). Those who disbelieve in God’s revelations shall endure grievous suffering. God is Mighty, able to requite. Nothing on earth or in the heavens is hidden from God. It is He Who shapes you in the wombs as He pleases. There is no deity save Him, the Almighty, the Wise. (Verses 4-6)

这些开篇经文确立了形成正确信仰观念——即伊斯兰教——所必需的几项基本原则，并用以驳斥有经人及其他否认先知使命及其神圣来源的人。经文首先阐明了启示之源的统一性：正是那一位向众先知和使者降示天启。真主是唯一的神明，永生永在，万物的永恒主宰，祂降示了这部《古兰经》，正如祂曾降示《讨拉特》给穆萨，降示《引支勒》给尔撒（愿主赐予他们平安）。因此，神圣主体的地位与祂的仆人的地位之间不可能产生混淆。只有一位真主，祂向祂所拣选的仆人降示启示。而那些仆人，尽管是奉祂之命传达讯息的先知，他们自身仍是顺服真主的仆人。

These initial verses provide an affirmation of several essential principles in formulating the correct ideological concept, i.e. Islam, and for silencing the people of earlier revelations and others who denied the Prophet’s message and its Divine source. It states first the unity of the source which reveals Divine messages to Prophets and Messengers. It is God the only deity, the Ever-living, the Eternal Master of all Who has revealed this Qur’ān as He has indeed revealed the Torah to Moses and the Gospel to Jesus (pbuh them). There can, therefore, be no confusion between the position of the Divine Being and that of His servants. There is only One God Who reveals messages to His chosen servants. For their part, they are servants who submit themselves to God, despite the fact that they are Prophets sent with messages from Him.

这些经文也阐明了信仰的统一性，以及神所启示的经典中所包含的真理同样是统一的。这部降示给穆罕默德ﷺ的经典，是“以真理降示，印证在它之前的经典”，即指《讨拉特》和《引支勒》。所有这些经典都是为同一个目的降示的，即“作为世人的引导”。这部新降的经典是一部“准则”（Furqan），用以分辨经典所载的真理与那些通过个人成见、思潮或政治考量而混入经典的各种偏差和混乱观念。

The verses also state the unity of Divine faith, as well as the fact that the Truth included in the Scriptures revealed by God is also one. This Book which has been sent down to Muĥammad has been revealed, “with the truth, confirming what was revealed before it,” i.e. the Torah and the Gospel. All these Scriptures have been sent down for a single purpose, that is, to serve “as guidance for people.” This newly revealed Book is a “Criterion” distinguishing the Truth embodied in the revealed Scriptures from all sorts of deviation and confused ideas which have found their way into the Scriptures whether by way of personal prejudices, intellectual trends or political considerations.

这些经文还隐含着一层意思：前人启示的信徒不应有任何合理的理由拒绝这份新的讯息。由此可见，它延续了先前启示的同一脉络。它是一部与真理一同降下的经典，与所有天启之书和经典的降示方式相同。它同样是启示给一位人类使者的。此外，它还证实了在它之前降下的所有天启经典。

These verses also include an implicit insertion that there can be no valid reason for the denial of the new message by the people of earlier revelations. In this way, it follows the same line of earlier messages. It is a book sent down with the truth in the same way as all revealed books and Scriptures are. It too has been revealed to a human messenger. Furthermore, it confirms all Divine Scriptures revealed before it.

本篇简短的经文揭示了那些偏离真理之人的实质。他们背弃《古兰经》中明确无误陈述的事实，转而追随《古兰经》中可作多种解释的经文，并以此作为其捏造之说的依据。经文也展示了真正信仰真主并顺服于祂之人的显著特征：他们接受从祂那里所领受的一切，毫无怀疑，也不加争辩。

In this brief passage, the sūrah uncovers the reality of those who swerve from the truth. These people turn their back on the facts stated with absolute clarity in the Qur’ān, pursuing other Qur’ānic statements which admit more than one explanation in order to use the same as a basis for their fabrications. It also shows the distinctive characteristics of those who truly believe in God and submit to Him, accepting everything they receive from Him without any doubt or argument.

有一则传述称，来自奈季兰的基督教代表团对先知ﷺ说：

One report suggests that the Christian delegation from Najrān said to the Prophet:

“你们不是说耶稣基督是神的话语和祂的灵吗？”他们想借这句话来支持自己的教义，即耶稣不是人，而是神的灵。与此同时，他们却无视那些明确断言神独一无二、坚决否认神有任何同伴或儿子的经文。据记载，第七节经文是作为回应而降示的，它显示了他们的所作所为：一方面利用这类隐喻性的说法，另一方面却抛弃了其他清晰明确的经文。

“Do you not state that Jesus Christ was the word of God and His spirit?” They wanted to utilise this statement to support their own doctrines that Jesus was not a human being, but the spirit of God. At the same time they paid no heed to those unequivocal verses which emphatically state the absolute oneness of God, categorically rejecting all claims of His having any partner or son. The report says that verse 7 was revealed by way of reply, showing the reality of their attempt to make use of such allegorical statements, while at the same time abandoning other clear and precise statements.

这节经文的意义更为普遍，不仅限于其所涉及的那个特定历史事件。它展示了不同的人对真主所降示给先知的这部经典的态度，阐明了正确信仰观念的要点和伊斯兰生活方式的基本原则。经文中还包含一些关于人类感知范围之外事物的论述，人类的心智无法超越相关古兰经经文所指明的内容去探知这些事物。

This verse does, however, have more general significance than its relevance to that particular historical case. It shows the attitudes of different people towards this Book which God has revealed to the Prophet, stating the essentials of the correct concept of faith and the basics of the Islamic way of life. It also includes other statements which relate to matters kept beyond the realm of human perception. The human mind cannot fathom these matters beyond what the relevant Qur’ānic statements point out.

至于信仰的根本与伊斯兰教法，它们都有明确的表述，含义清楚，目标也十分明确。这些正是这部《古兰经》的核心。而那些以比喻方式表述的内容，包括耶稣（愿主赐予他平安）的起源与诞生……

As for the basics of faith and Islamic law, these are definitively stated, clearly understood and have well-defined aims. These are the essence of this Qur’ān. Those matters which are stated allegorically, including the origin and birth of Jesus (pbuh)

我们之所以接受它们，是因为我们依其字面接受。我们相信它们，是因为它们来自说真话的源头。它们的含义与形式难以理解，因为就其本质而言，它们超出了我们人类有限的理解能力。

至于那些不信道的人，他们的财富和子嗣，在真主面前丝毫无益于他们。他们将成为火狱的燃料。这如同法老的族人和在他们之前的人的情形：他们否认我的迹象，因此真主因他们的罪恶而惩罚他们。真主的惩罚确实严厉。 你告诉那些不信道的人：“你们将被击败，并被聚集到火狱中，那是最恶劣的归宿。”你们在两军相遇的战场上已有一个迹象：一军为真主的道而战，另一军是不信道者的军队。他们亲眼看见对方的人数是自己的两倍。但真主以他的援助加强他所意欲的人。这其中确实有一个教训，给所有有眼光的人。（第10至13节）

As for those who disbelieve, neither their riches nor their offspring will in the least avail them against God; it is they who shall be the fuel of the fire. Just like the cases of the people of Pharaoh and those before them: they disbelieved Our revelations; therefore, God took them to task for their sins. God’s retribution is severe indeed. Say to those who disbelieve: “You shall be overcome and gathered unto hell, an evil resting place. You have had a sign in the two armies which met in battle. One was fighting for God’s cause, the other an army of unbelievers. They saw with their very eyes that the others were twice their own number. But God strengthens with His succour whom He wills. In this there is surely a lesson for all who have eyes to see.” (Verses 10-13)

这段经文承接该章开头的几节,那几节阐明了信士对神启示的态度,无论是明确清晰的经文,还是以比喻形式表达的经文。此处说明了不信者所要面临的结局,以及神的律法必然会对他们的罪行施以惩罚。经文也对那些与伊斯兰教对立的、属于先前启示的不信者发出了警告。先知被命令警告他们,并提醒他们,在白德尔战役中他们亲眼目睹了一小群信士如何战胜人数远多于他们的不信者军队,取得了伟大的胜利。

This passage follows the opening verses of the sūrah which outline the attitude of the believers towards God’s revelations, whether of the clear and precise type or of the type expressed in allegory. Here we have an explanation of the end which awaits the unbelievers, and the Divine Law which never fails to inflict punishment on them for their sins. A warning is also included to the unbelievers among the people of earlier revelations who stand in opposition to Islam. The Prophet is instructed to warn them, and to remind them of what they saw with their own eyes at the Battle of Badr when such a small group of believers achieved a great victory over a much larger force of unbelievers.

该段经文的语境是向以色列人发出的劝诫，警告他们，可能会遭遇与前代不信者相似的命运，也可能与后代不信者相似。经文还提醒以色列人，当上主拯救他们时，法老和他的士兵却遭到了毁灭。然而，这并不意味着以色列人如果重新陷入不信和否认真理，就能获得任何特殊的待遇。

The context of this passage is an address to the Israelites warning them of a similar fate to that of the unbelievers who lived before them and who may live after them. It also reminds the Israelites of the doom which befell Pharaoh and his soldiers when God saved the Israelites themselves. That, however, does not give the Israelites any right to special treatment should they revert to disbelief and denial of the truth.

如果他们出错，没有任何东西能阻止他们被冠以不信者之名；无论在今世还是后世，也没有任何东西能使他们免于毁灭，正如法老及其军队所遭遇的毁灭一样。

There is nothing to prevent them from being branded as unbelievers should they err, and there is nothing to save them from doom either in this life or in the life to come, in the same way as doom befell Pharaoh and his army.

接下来的几节经文，属于《古兰经》中主要用于教育穆斯林群体的那一部分。第一节经文指出了那些微妙而自然的诱因，它们会使人偏离正道，除非得到恰当的约束。为了控制这些诱因，人必须时刻保持警觉，向往更崇高的境界，并追求那些与真主同在的福乐，因为这些福乐确实远胜于今世的享受。

The next few verses in the sūrah fall within that part of the Qur’ān which is mainly concerned with educating the Muslim community. The first of these verses identifies those subtle, natural incentives which cause people to deviate from the right path, unless they are properly checked. In order to control them, one must always be on the alert, yearn for more sublime horizons and aspire to those comforts which remain with God, for these are indeed far superior to worldly comforts.

追逐世俗的享乐、把个人的欲望和快乐放在首位，无疑会分散人的心志，使他无法思考自己将收获怎样的果实，也无法从人生的种种事实中汲取教训。于是人们沉溺于轻易的、肉体的享受之中，看不见其后更好、更高的福乐。他们因此失去了超越廉价的肉体快乐去观望的乐趣，也无法专注于那些与人的伟大使命相称的高尚事务——人是真主安排来掌管这片广阔疆域大地的受托者。

Pursuing worldly pleasures and giving priority to personal desires and pleasures will no doubt distract a person’s mind and prevent him from reflecting on what fruits one is bound to reap or what lessons one can learn from the facts of life. People are thus drowned in easy, physical pleasures, unable to see what lies beyond of better and superior comforts. They are thus deprived of the enjoyment of looking beyond cheap, physical pleasure, or being preoccupied with the nobler concerns which fit with the great role of man, the creature God has placed in charge of this great dominion, the earth.

这些肉体的享受、世俗的舒适与诱因，虽然如此，却是造物主天然赋予人的，用以承担维持生命延续这一根本职能。因此，伊斯兰教不赞成压制它们。它主张应当对其加以规范、节制并使之处于控制之下。伊斯兰教希望人能够驾驭这些欲望，而不是被它们所驾驭。伊斯兰教培养人内心的崇高感，并帮助他仰望更高尚、更卓越的事物。

Those physical pleasures and worldly comforts and incentives are, nevertheless, naturally infused in man by the Creator to fulfil the essential role of preserving the continuity of life. Hence, Islam does not approve of their suppression. It advocates that they should be regulated, moderated and brought under control. Islam wants man to be able to control these desires, not to be controlled by them. I lam promotes the feeling of the sublime in man and helps him look to what is higher and superior.

因此,这段古兰经经文关注穆斯林群体的教化,提到了上述种种安适与乐趣,同时也描绘了在后世为那些在今世克制自身本能欲望的人所预备的各种身体与精神上的快乐。这些快乐,部分正是为那些保持其崇高的人性标准、不让自己被今世廉价的肉体享受所淹没的人所预备的回报。

Hence, that Qur’ānic statement, which is concerned with the education of the Muslim community, mentions all these comforts and pleasures, but portrays alongside them a variety of physical and spiritual pleasures which are provided in the life to come for those who control their natural desires in this life. These are, in part, the reward awaiting those who maintain their noble human standard, and who do not allow themselves to be overwhelmed by the cheap, physical enjoyments of this world.

所有这些令人珍视的愿望，以及所有类似的愿望，都是今世的享受。

All these cherished desires, and all similar ones, are the comforts of this life.

也许我们应当在此补充一点：在阿拉伯文原文中，“今生”或“dunyā”一词含有“低级生活”之意。因此，它们不属于崇高的生命，也不在更高的境界之中。它们确实只是今世生活中易得的享乐与舒适。比这一切更好的，是那与真主同在的事物，因为它本质上更为高尚，也有助于保护人的灵魂，使其不至于被世俗的欲望所吞噬。这对于任何想要得到它的人都是可以实现的，而它足以补偿今世的种种享乐：“你说：我要把比这些更好的东西告诉你们吗？对敬畏主的人，在他们的主那里有下临诸河的乐园，他们永居其中；有纯洁的配偶；还有真主的喜悦。真主是洞察众仆的。”（第15节）

Perhaps we should add here that in the Arabic text, the term “this life”, or “dunyā”, connotes “the lower life”. Hence, they are not part of the sublime life or of the higher horizon. They are indeed the easy comforts of the life of this world. What is better than all this, because it is essentially nobler and it helps protect the human soul against being consumed by worldly desires, is that which remains with God. This is available to anyone who wants it, and it more than compensates for the pleasures of this world: “Say: Shall I tell you of better things than these? For the God-fearing there are, with their Lord, gardens through which running waters flow where they shall dwell forever, and wives of perfect chastity, and Gods good pleasure. God is mindful of His servants.” (Verse 15)

先知奉命将这些后世的福乐，告知那些被描述为“敬畏者”的人。我们注意到，这些福乐总体而言是物质性的。然而，它们与今世的福乐之间有着本质的区别。这些福乐只赐予敬畏者，他们时刻意识到真主的存在。这种意识对心灵和身体都有一种明确的节制作用。它使人不至于被欲望完全吞噬，不至于像动物一样竭力以任何方式满足欲望。因此，当敬畏者期待那些应许给他们的物质福乐时，他们的期待带着一种崇高，不受动物性欲望那种失控的强烈冲动所左右。即便在今世，在他们抵达那座靠近真主的应许居所之前很久，他们因期待这些天堂的福乐而得到提升。

The Prophet is commanded to give the happy news of these comforts of the hereafter to those who are described as “the God- fearing”. We note that these comforts are, generally speaking, physical. There is, however, an essential difference between them and the comforts of this world. These are provided only to the God- fearing, who are always conscious of God. This consciousness has a definite moderating influence on both the spirit and the body. It prevents man from being totally consumed by his desires, striving like an animal to fulfil them in any way he can. Hence, when the God-fearing look forward to these physical comforts which they are promised, they do so with a sublimity which remains free of the uncontrolled vigour of animal desire. Even in this life, long before they arrive in their promised abode, close to God, they are elevated by looking forward to these heavenly comforts.

他们在来世所得到的，远不止是对今世所错失的世俗欲望与享乐的一种补偿。如果今世的快乐包括肥沃的田园，那么他们在来世则拥有溪水流淌其间的乐园。

They find in them more than a mere compensation of the worldly desires and pleasures they miss in this world. If the pleasures of this life included fertile plantations, they have in the hereafter gardens through which running waters flow.