在本段经文，即第93至120节中，我们见证了与先前启示的信众之间辩论的高潮。尽管这里所阐述的观点并不属于与纳季兰基督教代表团的辩论内容，但它们有着共同的主题，因而与那场辩论相互补充、彼此呼应。本段经文特别针对犹太人，驳斥他们的阴谋和对麦地那穆斯林的算计，并导致双方彻底、完全地决裂。此后，经文将注意力全面转向穆斯林群体，指明他们的真实身份、生活方式和应尽的义务，其做法与《古兰经》在前一章《黄牛章》中所采用的方式相似。（第1卷，第99页及以后）
In this passage, verses 93 to 120, we witness the culmination of the debate with the people of earlier revelations. Although the concepts outlined here do not form part of the debate with the Najrān Christian delegation, they share a common theme and, thereby, complement and resonate with that debate. The passage addresses the Jews in particular, countering their intrigues and scheming against the Muslims of Madinah, and leads to a complete and total break between the two camps. Further on, it directs its attention fully to the Muslim community, pointing out their true identity, their way of life and their obligations, in a similar manner adopted by the Qur’ān in the previous sūrah, al-Baqarah, or The Cow. (Volume 1, pp. 99 ff)
本节开篇肯定，以色列的后裔在律法启示之前，可以食用各种食物，唯独以色列（雅各伯）为了自己和他的后代而自行禁戒的食物除外。这段经文似乎是对以色列后裔针对《古兰经》允许食用某些他们所禁食之物而提出的反驳的回应。事实上，这些食物只是因为他们的过犯而被禁止给以色列人，这是显而易见的。
This section opens by the affirmation that the Israelites were permitted to eat all types of food with the exception of what Israel (Jacob) had chosen to forbid himself and his people from eating before the Torah was revealed to Moses. This statement appears to come in reply to objections raised by the Israelites against the Qur’ān for making permissible certain foods that have been forbidden to them. The reality is, of course, that these were forbidden only to the Israelites as punishment for their transgressions.
它回应了他们对穆斯林礼拜时所面向方向——即"Qiblah"（朝向）——改变的反对意见。这一主题在《古莱什章》（al-Baqarah）中已有全面论述。经文指出，天房（Ka'bah）是易卜拉欣（Abraham）所建的殿宇，是为人类在地上所设立的第一座崇拜场所。既然他们自称是易卜拉欣的后裔，那么他们的这种态度就更加令人难以接受了！
经文接着谴责了先前经典的信众：他们否认真主的启示，阻止人们走上真主的道路，拒绝遵从祂的命令，并且明知真理而仍然倾向于偏离，将其视为生活中的一种主要特征。
It responds to their objection to the change of the direction faced by Muslims during prayer, the qiblah — a subject fully covered in sūrah al-Baqarah — pointing out that the Ka`bah is the House built by Abraham as the first place of worship ever established for mankind on earth. Since they claim to be descendants of Abraham, their attitude seems all the more objectionable! It goes on to condemn the people of earlier revelations for their denial of God’s revelations, for turning people away from God’s path, their refusal to comply with His commands, and for their propensity to deviation as a dominant feature of life when they are well aware of the truth.
它转而向有过启示的民众整体说话,警告穆斯林不要顺从他们的错误信念。当《古兰经》正在降示给他们、真主的使者穆罕默德ﷺ教导他们、号召他们敬畏真主,直至死亡、与主相见都坚守伊斯兰教时,这一警告显得尤为迫切。经文提醒他们,真主的恩典使他们的心紧紧相连,并在他们饱受分裂与纷争之苦时,让他们团结在伊斯兰教的唯一旗帜之下。伊斯兰教将他们从悬崖边拉了回来,并使他们准备好成为一个维护一切善行、禁止一切丑恶和有害之事的民族,这是他们在地上建立真主秩序之责任的一部分。
It turns to address the people of earlier revelations as a whole, as it warns the Muslims not to comply with their false beliefs. That was all the more urgent as the Qur’ān was being revealed to them and God’s Messenger, Muĥammad, was teaching them and calling upon them to fear God and hold fast to Islam until they die and meet their Lord. It reminds them of God’s grace which had kept their hearts close together and united them under the singular banner of Islam when they were besieged with schisms and strife. Islam took them back from the brink and prepared them to be the nation that would uphold all that is good and prevent all that is indecent and harmful, as part of their obligation to establish God’s order on earth.
他们被告诫不要屈从于先前启示的信众的诡计，也不要像那些人一样自相分裂。这样做只会使他们在今世和后世都陷入挫败与毁灭。
They are warned not to succumb to the machinations of the people of earlier revelations or to allow themselves to be divided as those people were. That would only bring them frustration and destruction both in this life and in the life to come.
有一些记载表明，这一警告所指的是犹太人在麦地那的两个阿拉伯部落——奥斯部落和海兹拉吉部落之间挑起的敌对行为。
Some reports indicate that this warning refers to certain hostilities instigated by the Jews between the two Arab tribes of Madinah, the Aws and the Khazraj.
接着,至高无上的真主告诉穆斯林他们在世上应有的地位,以及他们在人类社会中所承担角色的实质。祂说:"你们是为人类而被创造出来的最优秀的民族;你们命人行善,禁人作恶,并且信仰真主。"(第110节)祂提醒穆斯林注意他们这一角色的深远意义与独特之处,以及他们所建立社会的真正本质。
Then God Almighty informs the Muslims regarding their rightful place in this world and the reality of their role in human society. He says: “You are the best community that has ever been raised for mankind; you enjoin the doing of what is right and forbid what is wrong, and you believe in God.” (Verse 110) He draws the attention of the Muslims to the profundity and uniqueness of their role and the true nature of their society.
这一点通过贬低他们的反对者得到进一步强化:这些人永远不能动摇他们的信仰,也不能彻底战胜他们。面对这样的敌人,是他们使命中试炼与磨难的一部分。只要他们坚守自己的生活方式,胜利就必属于他们。他们的敌人注定蒙受耻辱和被奴役的命运,并因其罪孽和过犯,也因无故杀害先知,而招致真主的愤怒。这一章对某些特定的犹太教徒和基督教徒作出了例外:他们承认真理,信奉真正的信仰。他们与穆斯林奉行相同的生活方式,倡导正道,反对邪恶,致力于一切正当与得体的事务。至于那些拒绝伊斯兰教的人,本章宣告,他们将得到其不信之举应得的报应,无论他们的财富还是子嗣,都不能使他们免于悲惨的结局。
This is further reinforced by demeaning their detractors who will never undermine their beliefs or completely prevail over them. Having to face such foes is part of the trials and tribulations of their mission. Victory shall be theirs so long as they hold fast to their way of life. Their enemies are condemned to disgrace and subjugation, and have earned God’s wrath for their sins and transgressions, and for slaying their prophets without justification. The sūrah makes a certain exception concerning those particular Jews and Christians who acknowledge the truth and profess true faith. They adopt the same way of life as the Muslims, advocating what is right and opposing evil and working for all that is proper and decent. As for those who reject Islam, the sūrah asserts that they shall receive the just rewards of their infidelity, and neither their wealth nor their offspring shall spare them a miserable end.
本段以一则警告作结：穆斯林不可与那些意欲加害于他们、心怀仇恨的人结为盟友。经文指出，他们隐藏在心中的憎恶远比表露出来的更为强烈。当穆斯林遭遇不幸时，他们便幸灾乐祸；而当穆斯林获得美好的前景时，他们却感到不悦。全知的真主应许，只要信士们在逆境中保持忍耐并敬畏真主，就必保护他们，使他们免受敌人阴谋的伤害。
The passage closes with a warning to the Muslims not to take allies from among those who wish them evil and who are full of hatred towards them. It points out that the loathing they conceal within their hearts is far more intense. They rejoice when misfortune strikes the Muslims, but are offended when they are blessed with a happy prospect. God, the Omniscient, promises to afford the believers protection against the intrigue of their opponents, as long as they show patience in adversity and fear God.
这段内容详尽而丰富的训诫，反映了麦地那的穆斯林因犹太邻居的背信和欺诈而遭受的考验与磨难。它表明了这些人在穆斯林阵营内部所制造的隐秘混乱与破坏。它也证明了穆斯林需要坚定而明确的教导，以便能够辨别是非，与众不同，采取坚定果断的立场，斩断一切将他们与蒙昧时代的黑暗岁月相连的纽带。
This extended and rich exhortation reflects the trials and tribulations the Muslims of Madinah suffered as a result of the betrayal and duplicity of their Jewish neighbours. It is an indication of the insidious confusion and disruption they caused inside the Muslim camp. It also confirms the Muslims’ need for strong and firm instruction in order to be able to distinguish themselves, to set themselves apart and take a firm and resolute stand, severing all the ties that bound them to the dark days of Ignorance.
这些深刻的教导经受住了时间的考验,对所有需要警惕伊斯兰传统宿敌的穆斯林世代仍然有效。他们的手段和做法或许会改变,但其本质始终如一。
These profound instructions endure the test of time and continue to be valid for all Muslim generations who are required to be aware of Islam’s traditional age-old enemies. Their methods and practices may change, but they remain ever the same.
长久辩论的开端
在《讨拉特》降下之前，除了以色列自己禁戒的食物外，所有食物对以色列的后裔都是合法的。你说：“如果你们所言属实，就把《讨拉特》拿来诵读吧。”此后，凡捏造关于真主的谎言的人，确是不义者。（第93-94节）
The Beginning of a Long Debate All food was lawful to the Children of Israel except what Israel forbade himself in the days before the Torah was bestowed from on high. Say: “Bring the Torah and recite it, if what you say is true.” Those who fabricate lies about God after this are indeed wrongdoers. (Verses 93-4)
犹太人想方设法，运用各种诡计和辩论，试图引起人们对先知及其使命真实性的怀疑。他们唯一能阻止伊斯兰洪流的机会，就是在穆斯林心中制造疑虑，并在穆斯林群体中散布混乱。当《古兰经》表明它认可《讨拉特》中的内容时，犹太人抓住这一机会，继续推进他们的运动。他们问道："既然如此，《古兰经》怎么会允许食用某些曾被禁止给以色列后裔的食物呢？"据记载，他们特别提到了犹太教禁止的骆驼肉和骆驼奶。然而，犹太教中还有其他被禁止的食物，真主却为穆斯林准许了这些食物。
The Jews used every trick and argument to try to raise suspicion concerning the truthfulness of the Prophet and his message. Their only chance to stop the tide of Islam was to create doubts in the minds of the Muslims and to spread confusion within the Muslim community. When the Qur’ān stated that it endorsed what was in the Torah, the Jews seized the opportunity to proceed with their campaign. They asked: “How is it possible in this case that the Qur’ān makes lawful certain types of food which have been forbidden to the Children of Israel?” Reports suggest that they specifically mentioned camel flesh and milk which were forbidden to the Jews. There are, however, other types of food forbidden in Judaism which God has made lawful to the Muslims.
《古兰经》让犹太人回顾一个历史事实,而他们为了在《古兰经》的真实性上制造疑问,选择了对这一事实视而不见,因为这对他们的目的有利。这个事实是:除了以色列(雅各)在《讨拉特》降示之前已自行禁止的食物外,所有种类的食物对以色列的后裔而言都是合法的。据传,以色列(即雅各)在一场重病期间向真主许愿:若祂使他康复,他便自愿戒食骆驼肉和骆驼奶,而这两样原是他最喜爱的食物与饮品。真主接受了他的誓愿。此后,以色列的后裔形成了一种传统:效法their父亲的做法,禁止自己食用他曾禁止自己食用的东西。此外,真主还因以色列人所犯的某些罪行而禁止他们食用某些种类的食物。真主在第6章《牲畜》(Al-An'am)第146节中提到了这些被禁的食物:“对于信奉犹太教的人,我禁止了一切有爪的动物;我也禁止他们食用牛和羊的脂肪,但其背部、肠子所附着的,或骨头上所附着的脂肪除外。这是我因他们的恶行而惩罚他们;我的确是诚实的。”在这项禁令之前,以上所有这些种类的食物对以色列人而言都是合法的。
The Qur’ān refers the Jews back to the historical fact which they chose to overlook because that served their purpose in creating doubts about the Qur’ān. The fact is that all types of food were lawful to the Children of Israel, with the exception of what Israel forbade himself long before the revelation of the Torah. Reports suggest that during a serious illness, Israel, or Jacob, pledged to God that if He were to restore his health for him, he would voluntarily abstain from eating camel flesh and drinking camel milk, his favourite food and drink. God accepted his pledge. It became a tradition with the Children of Israel to follow in their father’s footsteps and to forbid themselves what he had forbidden himself. Moreover, God forbade the Israelites certain types of food in punishment for certain sins they had committed. God refers to these types of forbidden food in verse 146 of sūrah 6, Al-An ’am, or Cattle: “And to those who followed the Jewish faith did We forbid all beasts that have claws; and we forbade them the fat of both oxen and sheep, excepting that which is in their backs or entrails or that which is within the bone. Thus did We punish them for their evil doing; for, We are indeed true to Our word.” Prior to this prohibition, all these types of food were lawful to the Israelites.
上帝借这一历史事实向他们指明：这些食物原本是合法的。它们之所以被禁止给他们，是因为仅与他们相关的某些特殊情况。如今若将这些食物对穆斯林开放，只是回归原本的地位。因此，这不应引起任何人的反对，也不能被用来质疑《古兰经》及其所确立的最终神圣律法。
God refers them to this historical fact in order to explain that these types of food were originally lawful. They were forbidden them because of certain special circumstances relevant to them alone. If these types of food are made lawful to the Muslims, this only represents a return to the original status. Hence, it should raise no objection from anyone. Nor can it be used to raise doubts about the Qur’ān and the final Divine law it lays down.
《古兰经》向犹太人发出挑战，要求他们回到《讨拉》，把它拿出来诵读。他们必定会在其中找到说明，证明那项禁令只针对他们，并非对所有人普遍适用的禁令。
The Qur’ān poses a challenge to the Jews to refer back to the Torah, to bring it forward and read it. They were certain to find in it an explanation that the prohibition was imposed on them alone. It is not a prohibition common to all people:
“说：‘如果你们说的是实话，就把《讨拉特》拿来诵读吧。’”（第93节）
“Say: ’Bring the Torah and recite it, if what you say is true.’” (Verse 93)
接着是对那些捏造关于真主之谎言的人的警告。这样的人是不义者，既对自己不公，也对他人不公。实际上，他也是对真理本身不公。不义者的惩罚是众所周知的。因此，只需将他们描述为不义者，便足以说明他们将遭受何种惩罚。他们确实在捏造关于真主的谎言，他们也必将回到祂那里。
This is followed by a threat to anyone who fabricates lies about God. Such a person is a wrongdoer who is unfair both to himself and to other people. He is, indeed, unfair to truth itself. The punishment of a wrongdoer is well known. It is sufficient, therefore, that they are described as wrongdoers to determine the type of punishment which awaits them. They certainly fabricate lies about God, and they certainly will return to Him.
犹太人也不断试图利用穆斯林礼拜朝向改变的问题大做文章。穆斯林原本在礼拜时面向耶路撒冷,而不是面向克尔白。先知和他的同伴们在先知迁往麦地那之后,礼拜时面向耶路撒冷长达十六或十七个月。前一章已经详细讨论过这一话题。该讨论说明,以克尔白作为卡ibla(即礼拜朝向),是最自然、最理想的选择。当耶路撒冷在一段特定时期被定为朝向时,这是出于真主所阐明的某种特定原因。然而,犹太人仍继续利用这一问题,试图制造疑虑和混乱,以虚掩实,与今天伊斯兰的敌人如出一辙。但真主以新的启示挫败了他们的图谋:"你说:'真主所言是真实的。"
The Jews also sought constantly to exploit the question of changing the direction of Muslim prayer which meant that the Muslims faced the Ka`bah in prayer instead of turning towards Jerusalem. The Prophet and his Companions faced Jerusalem in their prayer for 16 or 17 months after the Prophet’s emigration to Madinah. This topic has been discussed at length in the preceding sūrah. That discussion explained that to choose the Ka`bah as the qiblah (or direction in prayer) is to opt for the most natural and preferable alternative. When Jerusalem was chosen for a certain period, this was done for a specific reason explained by God. The Jews, nevertheless, continued to exploit this issue, trying to raise doubts and confusion and covering truth with falsehood, in the same way as the enemies of Islam do today. God, however, foils their schemes with a new explanation: “Say: ‘God speaks the truth.
“然后你当遵循易卜拉欣的教义。他弃绝一切虚妄，不是以物配主者中的一员。”“第一座为世人设立的殿，确实是在伯克的那一座：它充满福泽，是引导万世的明证，满载清晰的启示。那里有易卜拉欣的立足之处，凡进入其中的人都得享平安。朝觐此殿，是能力所及之人对真主应尽的义务。至于不信的人，真主对全世界都毫无所需。”（第95-97节）
Follow, then, the creed of Abraham, who turned away from all that is false and was not one of those who associate partners with God.’ The first House [of worship! ever set up for mankind was indeed the one at Bakkah: rich in blessing; and a source of guidance to all the worlds, full of clear messages. It is the place whereon Abraham once stood; and whoever enters it finds inner peace. Pilgrimage to this House is a duty owed to God by all people who are able to undertake it. As for those who disbelieve, God does not stand in need of anything in all the worlds.” (Verses 95-7)
“说：‘真主所言属实。’”这句话所指的是前文所述的内容。克尔白是易卜拉欣和易斯玛仪所建，作为全人类的庇护之所和安全之地，并作为盖布莱（朝拜方向）和礼拜之所，供所有信奉易卜拉欣信仰的人使用。因此，命令人们遵循易卜拉欣的信仰，这信仰建立在对真主绝对独一的信仰之上，不以任何形式或样式让任何伙伴与祂并列：“‘你们应当遵循易卜拉欣的信仰，他远离一切虚妄，他不是以物配主者。’”犹太人声称自己是易卜拉欣的后裔。
The first sentence here, “Say.: ‘God speaks the truth,’” refers to what has been stated previously. The Ka`bah was built by Abraham and Ishmael so that it may be a place of refuge and security for all people and to serve as a qiblah or focal point and a praying place for all those who believe in Abraham’s faith. Hence, the command to follow Abraham’s creed which is based on the belief in the absolute oneness of God, associating no partners with Him in any form or shape: “’Follow, then, the creed of Abraham, who turned away from all that is false and was not one of those who associate partners with God.’” The Jews claimed that they were the descendants of Abraham.
在此,《古兰经》告诉他们亚伯拉罕信仰的真实本质,即坚信真主的绝对独一。这一点连续被强调了两次:第一次说明亚伯拉罕远离了一切虚妄,第二次则断言他不是以物配主的人。那么,他们怎么还敢把伙伴归于真主呢?
Here, the Qur’ān tells them the true nature of Abraham’s faith, namely, the belief in the absolute Oneness of God. This is emphasised twice in succession: the first states that Abraham turned away from all that is false, and the second asserts that he was not one of those who associate partners with God. How can they, then, go as far as to ascribe partners to God?