本章这一部分，即第65节至第92节，延续了同一主题：围绕宗教信仰的争论，在先前经典的信奉者即犹太教徒和基督教徒与穆斯林之间展开。它揭示了针对伊斯兰教无休止且阴险的种种努力，即其反对者的阴谋、诽谤、中伤、污蔑、谎言和恶毒的诡计。它为穆斯林提出《古兰经》的论证，使他们确信自己事业的真理，并揭露其诋毁者的偏离与徒劳。它公开而细致地审视这些敌人的习惯、品行、意图和行为，使穆斯林充分认识到他们所构成的威胁，并剥去那些敌人自诩的知识与智慧的外衣。它旨在消除一些轻信的穆斯林可能对他们抱有的任何信任。它劝阻人们效仿他们的做法，并通过揭露其阴谋来消除其危害，使任何人都不再被其欺骗或误导。

This part of the sūrah, from verse 65 to verse 92, takes up the same general theme of the controversy surrounding religious beliefs between the people of earlier revelations, i.e. the Jews and Christians, and the Muslims. It explores the relentless and devious efforts lined up against Islam; the scheming, smears, slandering, vilification, lies and devilish intrigues of its opponents. It presents the Qur’ān’s argument on behalf of the Muslims and reassures them of the truth of their cause and exposes the deviation and hopelessness of their detractors. It openly and closely probes the habits, ethics, intentions and activities of those enemies in order to make the Muslims fully aware of the threat they pose and to take away the mantle of knowledge and wisdom those enemies had assumed. It moves to dissipate any trust some gullible Muslims may have placed in them. It discourages following their example, and eliminates the dangers of their intrigue by exposing it so that no one may be deceived or misled by it.

本节首先驳斥犹太教徒和基督教徒关于与先知易卜拉欣有渊源的主张。易卜拉欣早于《讨拉特》和《福音书》出现，而两教各自都宣称他是本教信仰的追随者。经文认为，这些论点完全没有根据。经文断言，易卜拉欣是忠于真主正教的虔诚信徒，这正教即基于顺从真主的伊斯兰教；与他最亲近的人，是奉持同一宗教的人。真主将成为所有虔诚信士的保护者。

This section begins with castigating Jewish and Christian claims of affinity to the Prophet Abraham, who pre-dated both the Torah and the Gospel. Each had professed him to be a follower of their respective religious beliefs. Their arguments are dismissed as totally baseless. Abraham, the sūrah asserts, was a devotee to God’s true religion based on submission to God, i.e. Islam, and his natural patrons are those who adhere to that same religion. God shall be the Guardian of all true believers.

因此,犹太教徒和基督徒的主张都被驳倒了,并且形成了一条连贯的线索,将历代所有的先知和使者与真主相连。该章经文说:"与易卜拉欣最接近的人,是那些追随他的人,以及这位先知和信士们。真主是信士的保护者。"(第68节)

Thus, the assertions of both Jews and Christians are refuted and a continuous line emerges linking all prophets and messengers of God throughout the ages. The sūrah states: “The people who have the best claim to Abraham are those who followed him, and this Prophet, and those who are true believers. God is the Guardian of the believers.” (Verse 68)

该章接着揭示了犹太教徒和基督教徒就易卜拉欣以及其他问题所挑起的争论背后，那些未曾明言的真正目的。他们的目的始终在于误导和分散穆斯林的注意力，在他们心中播下对伊斯兰教的怀疑。在此，《古兰经》痛斥这些诋毁者："有经典的人哪！你们为何不信神的迹象，而你们自己是见证的！有经典的人哪！你们为何以虚伪掩饰真理，并明知故隐真理？"（第70-71节）

The sūrah then goes on to expose the real, undeclared objective of the controversies stirred up by the Jews and Christians regarding Abraham as also other issues. Their aim had always been to mislead and distract the Muslims, and to sow doubts in their hearts about Islam. Here the Qur’ān lashes out against such detractors: “People of earlier revelations! Why do you disbelieve in God’s revelations when you yourselves bear witness [to their truth!? People of earlier revelations! Why do you cloak the truth with falsehood, and knowingly conceal the truth?” (Verses 70-1)

“有经典的人们啊！你们为何要争论易卜拉欣的事？《讨拉特》和《引支勒》都是在他之后才降示的，你们难道不懂理性吗？你们争论的，是你们有所知晓的事；那么，为何又争论你们毫无所知的事呢？真主知道，你们却不知道。”

People of earlier revelations! Why do you argue about Abraham when both the Torah and the Gospel were not revealed till after him? Have you no sense? You have indeed argued about that of which you have some knowledge; why then do you argue about that of which you have no knowledge at all? God knows, whereas you do not know.

亚伯拉罕既不是犹太教徒，也不是基督教徒；他是一位虔诚归主的人，全然顺服于真主。他不是以物配主的人。与亚伯拉罕最为亲近的人，是那些追随他的人，以及这位先知和那些信道的人。真主是信士的保护者。 Note: Since the rules say to write "God" as the Chinese word for God, I used 真主 as the standard Simplified Chinese word for God. If you would prefer 上帝 or 神, let me know.

Abraham was neither a Jew nor a Christian; but he was wholly devoted to God, having surrendered himself to Him. He was not of those who associate partners with God. The people who have the best claim to Abraham are those who followed him, and this Prophet and those who are true believers. God is the Guardian of the believers.

（第65-8节）

(Verses 65-8)

穆罕默德·伊本·伊斯哈格记述了一段归于伊本·阿拔斯的传述,伊本·阿拔斯是先知的堂兄弟。传述说:“来自奈季兰的一些基督徒和一些犹太拉比在先知ﷺ的住处相遇,彼此争论。拉比们声称易卜拉欣只是一个犹太人,而基督徒则坚持认为易卜拉欣是基督徒。于是真主降示了这节经文,开头是:‘有经的人啊!你们为什么争论易卜拉欣……’” 这次争论是否确实就是这节经文降示的时机,姑且不论。但显而易见,这节经文是针对那些自称信奉先前经典之人的主张而降示的。当时似乎既有他们与先知ﷺ之间的争论,也有他们在先知ﷺ面前彼此之间的争论。这些主张的最终目的,是独占真主与易卜拉欣所立的盟约,即先知职分将留在易卜拉欣的后裔之中,并独占荣誉与神圣的引导。更重要的是,他们试图借这些主张来否认先知ﷺ所说的他遵循易卜拉欣的信仰,以及穆斯林才是原初纯正信仰的合法继承者这一说法。这些争论者还希望在至少一部分穆斯林心中引起对这一事实的怀疑。

Muĥammad ibn Isĥāq relates a report attributed to Ibn `Abbās, the Prophet’s cousin, which says: “A number of Christians from Najrān and a number of Jewish rabbis met at the Prophet’s place and disputed among themselves. The rabbis claimed that Abraham was nothing but a Jew, while the Christians maintained that Abraham was a Christian. God then revealed this verse starting with: “People of earlier revelations! Why do you argue about Abraham...” Whether it was true or not that that particular occasion was the time when this verse was revealed, it is apparent that this verse is meant to be an answer to the claims of people who professed to believe in earlier revelations. There seem to have been arguments either with the Prophet (peace be upon him) or arguments among themselves in the presence of the Prophet. The ultimate aim of these claims was to monopolise God’s covenant with Abraham which meant that prophethood would remain in Abraham’s seed, and to monopolise honour and Divine guidance. More importantly, they sought through these claims to reject the Prophet’s statement that he followed the faith of Abraham and that the Muslims were the rightful heirs of the original pure faith. The disputants also hoped to raise doubts concerning this fact in the minds of at least some Muslims.

一伙有经典的人想要使你们迷误，但他们只会使自己迷误，尽管他们可能并不觉察。有经典的人啊！你们为何不信神的启示，而你们自己明明是见证（其真实性）的？有经典的人啊！你们为何以虚假掩盖真理，并明知故隐真理？有经典的人中有一伙人彼此说：“你们在白天之初宣称信奉降示给信士的经典，而在白天之末又否认它，以使他们可能放弃信仰。但除非是那些遵循你们宗教的人，否则不要信任任何人。”你说：“一切真正的正道都是神的正道——”（他们这样说）是为了使人获得与你们所获得的相同的东西，或是为了他们能在你们的主面前与你们争辩。”你说：“恩典在神手中，他把它赐予他所意欲的人。神是宽宏的，是全知的。”“他特别以他的慈悯垂青他所意欲的人。神的恩惠确是广大的。”（第69至74节）

A party of the people of earlier revelations would love to lead you astray; but they lead astray none but themselves, although they may not perceive it. People of earlier revelations! Why do you disbelieve in God’s revelations when you yourselves bear witness [to their truth]? People of earlier revelations! Why do you cloak the truth with falsehood, and knowingly conceal the truth? A party of the people of earlier revelations say [to one another]: “Declare at the beginning of the day, that you believe in what has been revealed to the believers, and then deny it at the end of the day, so that they may go back on their faith. But do not really trust anyone except those who follow your own faith” — Say: All true guidance is God’s guidance — That anyone may be given the like of what you have been given. Or that they should contend against you before your Lord” Say: “Grace is in God’s hand: He bestows it on whom He wills. God is Munificent and All- Knowing. “He singles out for His mercy whom He wills. And God’s grace is great indeed. (Verses 69-74)

在这段经文中，穆斯林群体得知了早前启示的信众们在其提出的每一种论辩背后所怀的意图。《古兰经》将这些人所暗中谋划和策划的事情揭示出来，而这些事情就发生在穆斯林群体的近旁。他们的面具被撕下，他们的真相向所有人显露无遗。

In this passage, the Muslim community is told of the intentions of the people of earlier revelations behind every argument they may raise. The Qur’ān confronts those people with what they actually plot and scheme in close proximity to the Muslim community. Their masks are torn from them and their reality is made apparent to all.

对早先经典信徒心中对穆斯林群体的怨恨，源于该群体的信仰。他们憎恶穆斯林得到神圣的指引，也憎恶看到他们坚定而安心地持守自己的信仰。因此，他们竭尽全力使穆斯林误入歧途："有一伙经典信徒愿意使你们迷误。"可见，他们的一切图谋、诡计、辩论和隐瞒真相，背后都是一种内在的欲望。毫无疑问，这种出于偏见与怨恨的欲望是偏离正道的。邪恶的欲望不可能建立在任何正确的指引之上。因此，他们一旦生出使穆斯林背离信仰的念头，便已使自己迷失。只有那些自己陷入偏离之迷宫的人，才会热衷于引诱那些行走在正路上的人："他们所迷误的只是自己，而他们却不觉察。"（第69节）

The grudge which the people of earlier revelations bear to the Muslim community relates to the faith of that community. They hate that the Muslims should have Divine guidance. They hate to see them holding to their own faith with firmness and reassurance. They, therefore, mobilise all their efforts to cause the Muslims to go astray: “A party of the people of earlier revelations would love to lead you astray.” It is, then, an inner desire which lies behind all their plotting, scheming, arguments and concealment of the truth. There is no doubt that such a desire, motivated by prejudice and grudge, is deviant. An evil desire cannot be based on any right guidance. Hence, the moment they entertain a desire to turn the Muslims away from their faith, they cause themselves to go astray. It is only a person who finds himself lost in a labyrinth of deviation that loves to lead astray those who are following a straight path: “But they lead astray none but themselves, although they may not perceive it.” (Verse 69)

在前经的人们中，有人若把一担财物托付给你，他会如数归还；也有人若把一枚金币托付给他，除非你紧盯着他，他也不会归还给你。这是因为他们说：“我们对文盲者无需守信。”他们这样明知故犯地编造关于真主的谎言。的确，那些践行约定、敬畏主的人，[会得到真主的喜爱]；因为真主喜爱敬畏者。那些用与真主立下的盟约和誓言换取微小利益的人，在后世将没有任何份额；在复活日，真主不会与他们说话，也不会垂顾他们，更不会洁净他们的罪过。

Among the people of earlier revelations there is many a one who, if you trust him with a treasure, will return it to you intact; and there is among them many a one who, if you trust him with a small gold coin, will not return it to you, unless you keep standing over him. For they say: “We have no obligation to keep faith with Gentiles.” Thus they deliberately say of God what they know to be a lie. Indeed those who fulfil their pledges and guard themselves against evil [enjoy God’s love]; for God loves the righteous. Those who barter away their covenant with God and their oaths for a trifling gain will have no share in the life to come. God will neither speak to them, nor cast a look on them on the Day of Resurrection, nor will He cleanse them of their sins.

他们必将遭受严厉的刑罚。（第75-77节）

Theirs will be a grievous suffering. (Verses 75-7)

在这些经文中，《古兰经》如实描述了早前启示的信徒，指出了他们品性上的弱点。同时，它也阐明了伊斯兰信仰的正确价值观。经文首先描述了两类人，以及他们在商业和社会交往中的行为。我们在此注意到，《古兰经》保持着很高的公正标准，陈述事实，不抹杀任何人应得的赞誉，尽管那些早前启示的信徒与穆斯林群体处于对立之中。看来，这一点在各个时代的那些人身上同样适用。

In these verses, the Qur’ān describes the people of earlier revelations as they are, identifying the points of weakness in their characters. It also states the correct values of the Islamic faith. It begins by describing two types of people and their behaviour in commercial and social transactions. We note here that the Qur’ān maintains a high standard of fairness, stating the facts and denying no one his due credit, despite the fact that those people of earlier revelations were in conflict with the Muslim community. It seems that the same is true of those people in all generations.

尽管他们敌视伊斯兰与穆斯林，策划阴谋、暗中谋算，并企图破坏伊斯兰与穆斯林的事业，《古兰经》并不因此而抹杀他们中善良者应得的美誉。在此我们注意到《古兰经》的一段经文，它指出在先前启示的信徒中，有值得信赖的人，即使面对最大的诱惑，也不会侵夺他人的权利："在有经人中，有人你若把一大堆财物托付给他，他也会如数归还你。"（第75节）

Nevertheless, their hostility towards, their plotting and scheming against and their attempts to undermine Islam and the Muslims, are not cause for the Qur’ān to deny the good ones among them their due credit. Here we note the Qur’ānic statement that among the people of earlier revelations, there are trustworthy individuals who will not usurp anyone his right, even under the greatest of temptations: “Among the people of earlier revelations there is many a one who, if you trust him with a treasure, will return it to you intact.” (Verse 75)

然而，他们中也有一些人过于贪婪，不尊重他人的权利。除非面对持续而反复的催讨，否则无论东西多么微小，他们都不会归还属于他人的财物。

Others among them, however, are too greedy and have no respect for the rights of others. They do not return something which rightfully belongs to another person, no matter how small, unless they are faced with continuous and insistent demands.

其中有些人在诵读经典时歪曲舌头的读法，使你们以为他们所读的是经典中的内容，其实并非出自经典。他们说：“这是出自真主的”，其实并非出自真主。这样，他们明知故犯地把谎言加在真主身上。任何人，只要真主赐予他经典、智慧和先知的品位，然后他却对世人说：“你们舍真主而崇拜我吧。”这是不可能的；而应当说：“你们应当因传授经典的知识并且坚持研习经典，而成为敬主的仆人。”他也不会命令你们以天使和先知为主宰。在你们已经归顺真主之后，他难道会命令你们不信道吗？（第78-80节）

There are some among them who twist their tongues when quoting the Scriptures, so that you may think that [what they say] is from the Scriptures, when it is not from the Scriptures. They say: ‘It is from God”, when it is not from God. Thus, they deliberately say of God what they know to be a lie. It is not conceivable that any human being to whom God had given revelation and wisdom and prophethood would subsequently say to people: “Worship me instead of God.” But rather: ‘Be devoted servants of God, by virtue of spreading the knowledge of the Scriptures and your constant study of them.” Nor would he bid you to take the angels and the Prophets as your gods. Would he bid you to be unbelievers after you have surrendered yourselves to God? (Verses 78-80)

这些经文所说的是先前启示的信徒中的某一类人，即那些利用神的启示来误导他人、使人迷失正道的欺骗者。

These verses speak of a certain type of people of earlier revelations, namely, the deceivers who make use of God’s revelations in order to lead other people astray.

他们在诵读或引用经文时歪曲舌头，并曲解其中的字句，使之迎合他们的某些成见。作为这一切的回报，他们所得的不过是微薄的代价，一点短暂的世俗利益。这种歪曲和蓄意曲解的一个例子，涉及他们为迎合教会与政治统治者的成见而编造的关于玛利亚之子耶稣的信仰。

They twist their tongues when they read or quote it, and interpret its statements so that they may be made to agree with certain prejudices. In return for all this, they receive a paltry price, a trifling worldly gain. One example of such distortion and deliberate misinterpretation relates to their invented beliefs about Jesus, son of Mary, in order to make people’s beliefs agree with the prejudices of the Church and political rulers.

当宗教人士腐化堕落时,他们就会任人利用,成为歪曲事实的工具。以这种方式,他们借着自己宗教人士的外衣谋取私利。《古兰经》在提及早期启示的信徒时所举的例子,今天我们十分熟悉。他们将任意的解释和结论强加于自己启示经典的经文和陈述之上,声称这些就是确切的本意,因而构成了神的启示。然而事实上,他们的结论与神圣信仰的本质截然相悖。他们之所以能够做到这种扭曲,是因为大多数人一方面无法分辨信仰的真正本质与这些经文的真实含义,另一方面也无法分辨他们任意强加于这些经文之上的虚构结论。

When religious men are corrupt they allow themselves to be used as a tool for the falsification of facts. In this manner, they take advantage of their guise as men of religion. The example employed by the Qur’ān in relation to the people of earlier revelations is well known to us today. They impose on the verses and statements of their own revelations arbitrary interpretations and conclusions, claiming that these represent the precise meaning intended and that, as such, they constitute God’s message. In actual fact, however, their conclusions are in sharp conflict with the very essence of Divine faith. They are able to achieve this contortion because the majority of people cannot differentiate between the true essence of faith and the true meaning of these statements on the one hand, and the fabricated conclusions they arbitrarily impose on these same statements on the other.

真主与众先知立约说："我赐予你们经典和智慧之后，如果有一位使者来证实你们所拥有的经典，你们必须信仰他，并必须帮助他。"真主说："你们肯承认这点，并接受我以此条件向你们所施加的责任吗？"他们回答说："我们承认。"真主说："那么你们应当作证，我也与你们一同作证。"此后仍然背弃的人，确实是悖逆者。他们是否在寻求真主之外的宗教？而天地间的一切受造物，无论自愿还是被迫，都已归顺于祂，并且终将回归于祂。

God made a covenant with the Prophets: “If after what I have vouchsafed to you of the Scriptures and wisdom, there comes to you a messenger confirming the truth of what you have in your possession, you shall believe in him and you shall help him. Do you,” said He, “affirm this and accept the obligation I lay upon you in these terms?” They answered: “We do affirm it.” Said He: ‘Then bear witness, and I am also a witness with you.” Then those who turn away afterwards are indeed transgressors. Do they seek a religion other than God’s, when every soul in the heavens and the earth has submitted to Him, willingly or by compulsion, and to Him they shall all return?

（第81-3节）

(Verses 81-3)

这段文字阐述了所有使者与启示之间的联系。它基于与真主所立的盟约，凡拒绝遵循最后一部天启的人，都会被判定为违约者。这表明，这样的人既违背了他与真主所立的盟约，也违犯了适用于整个宇宙的法则。真主，他的荣耀无限，曾与他所派遣的每一位先知立下郑重而具有约束力的盟约。真主自己为这一盟约作证，他的先知们也同样作证。盟约规定：如果一位先知之后有一位使者来印证他所传的讯息，那么他必须宣布信仰这位使者，支持他，并遵循他的宗教，无论他自己已被赐予了多少经典与智慧。真主与他所派遣的每一位先知和使者，都立下了这一具有约束力的约定。

This passage explains the link between all the messengers and messages. It is based on the covenant made with God which judges as a transgressor anyone who declines to follow the last of the Divine messages. It shows that such a person would be guilty of violating his covenant with God and of disobeying the law which applies to the whole universe. God, limitless He is in His glory, has made a binding and solemn covenant with every prophet He sent. He Himself witnessed this covenant as did His prophets. The covenant states that if a prophet is followed by a messenger who confirms his own message, he is required to declare his belief in this messenger, give him his support and follow his religion, no matter what he himself has been given of Scriptures and wisdom. God has made this binding agreement with every prophet and messenger He has sent.

《古兰经》的叙述略去了神的使者们之间的时间间隔，而是将他们全部置于同一场景中：神以其威严，同时向他们所有人说话。祂问他们是否承认这项盟约，并接受它所加于他们的义务："你们是否确认这点，并接受我依此条件加于你们的责任？"他们回答："我们确认。"（第81节）

The Qur’ānic presentation overlooks the time intervals which separated God’s messengers, but instead groups them all in one scene with God, in His majesty, addressing them all at the same time. He asks whether they acknowledge this covenant and accept the obligation it places on them: “Do you affirm this and accept the obligation I lay upon you in these terms?’ They answered: ‘We do affirm it.’” (Verse 81)

安拉——至高的主——见证这份盟约，并要求他们也来见证：“（真主）说：‘那你们应当作证，我也与你们同作见证。’”（第81节） Note: the instruction says never write "Allah" but use the Chinese word for God. Correcting that: 至高的神见证这份盟约，并要求他们也来见证：“（真主）说：‘那你们应当作证，我也与你们同作见证。’”（第81节）

神怎么会引导那些在信仰之后背叛信仰、并且已经作了证、确认这位使者是真实的、又已得到明确证据的人呢？神不引导不义的人。这样的人，必受神、天使和众人的诅咒。他们将永居其中；他们的刑罚不会减轻，也不会获得宽限。

How shall God guide people who have lapsed into disbelief after having accepted the faith and having borne witness that this messenger is true, and after having received clear evidence of the truth? God does not guide the wrongdoers. Of such people the punishment shall be the curse of God, the angels and all men. Under it they shall abide. Neither their suffering shall be lightened, nor shall they be granted respite.

除了那些事后悔改并改正行为的人。因为真主至赦至慈。但那些在信仰之后又背弃信仰、并且更加固执于拒绝信仰的人，他们的悔改不会被接受。他们正是真正迷失的人。至于那些不信道并以不信道而死的人，即使有人拿满地的黄金作赎，也绝不会被接受。他们将遭受痛苦的刑罚，也没有任何援助者。你们若不把自己所钟爱的财物施舍出去，就永远不能达到真正的虔敬。真主完全知道你们所施舍的一切。（第86至92节）

Excepted shall be those who afterwards repent and mend their ways; for God is Much- Forgiving, Merciful. But those who return to disbelief after having accepted the faith and then grow more stubborn in their rejection of the faith, their repentance will not be accepted. For they are those who have truly gone astray. As for those who disbelieve and die unbelievers, not even the earth full of gold shall be accepted from any one of them, were he to offer it in ransom. They shall have grievous suffering and they shall have none to help them. You will never attain to true piety unless you spend on others out of what you dearly cherish. God has full knowledge of what you spend. (Verses 86-92)

前面的经文毫无疑问地表明了伊斯兰教的真正含义。

The preceding verses leave no doubt whatsoever about the true meaning of Islam.

鉴于这些经文，任意曲解《古兰经》的言辞，以赋予伊斯兰一个不同于真主所给出的定义，是不可能的。伊斯兰，这一整个宇宙的宗教，意味着顺从真主为生活所确立的制度。

In the light of these verses, it is impossible to arbitrarily interpret Qur’ānic statements in order to give Islam a definition other than that given by God. Islam, the religion of the whole universe, means submission to the system God has laid down for life.

伊斯兰绝不能仅限于口头宣告相信真主的独一和穆罕默德的使命。这种宣告必须伴随与之相应的实际行动。就作证“除真主外别无应受崇拜的主宰”而言，这意味着：真正相信唯有真主是宇宙的唯一主宰，唯有祂应当受到崇拜，唯有寻求祂的喜悦。就作证“穆罕默德是真主的使者”而言，这意味着：全面实行他所阐明的、来自其主的生活方式，遵行他传达给我们的律法，并将一切争议交归《古兰经》，即他向我们传达的经典。

Islam can never be confined to a verbal declaration of believing in the oneness of God and Muĥammad’s message. Such a declaration must be followed by its practical correlative. This means, in the context of bearing witness that there is no deity save God; to actually believe that God alone is the only Lord of the universe to Whom worship should be addressed and Whose pleasure is to be sought. In the case of bearing witness that Muĥammad is God’s Messenger, it means to implement in full the way of life he has explained to us as given him by his Lord, and to apply the laws he has given us and to refer all disputes to the Qur’ān, the Book he has conveyed to us.