本章名为“夜行”（Al-Isrā’），亦称“夜行”，是在先知居住于麦加期间降示的。它以赞颂真主开始，以赞美祂结束。其中包含多个主题，大多与信仰问题直接相关，也有一些涉及个人与社会行为及其以信仰为基础的道德根基。此外，章中还有关于以色列后裔的故事，这些故事与阿格萨清真寺有关，而阿格萨清真寺正是先知夜行时在尘世的抵达之地；章中还涉及亚当与撒旦故事的某些方面，以及真主赐予人类的尊荣。

This sūrah, Al-Isrā’, or The Night Journey, was revealed whilst the Prophet lived in Makkah. It begins with glorifying God and ends with praising Him. It includes a number of themes, most of which directly relate to the issue of faith, but some tackle certain aspects of individual and social behaviour and its moral basis of faith. It also includes stories about the Children of Israel relevant to the Aqşā Mosque, the Prophet’s terrestrial destination on his night journey, as well as some aspects of the story of Adam and Satan, and the honour God has granted to mankind.

然而,本章中最突出的要素及其核心所在,乃是先知本人(愿主赐福与他平安)。本章考察了麦加人对他所持的态度,以及他所传讲的使命——体现于《古兰经》之中的启示、它所提供的指引,以及不信者如何接受它。由此引出关于使命之本质以及真主使者之职分的讨论。经文指出,先知的使命之所以独特,在于它没有任何超自然的有形迹象作为佐证。真主的旨意是:在过去,当某种超自然现象或神迹被赐予以支持某一神圣使命时,那些继续否认该使命的人,很快便因此遭到毁灭。经文还阐明了信仰、引导与迷误方面的个人责任原则,以及社会行为方面的集体责任原则。然而,所有这些责任,都只在真主借由先知和使者将祂的使命向人类阐明之后才适用——而先知与使者的任务,是劝告、警告和给予良好的建议,并把一切讲明:“我已把万事详细地阐明了。”(第12节)

However, the most prominent element in the sūrah and its central point is the Prophet himself (peace be upon him). It examines the attitude adopted by the people of Makkah to him, as well as the message he preached, embodied in the Qur’ān, and the guidance it provides and how the unbelievers received it. This leads to a discussion about the nature of the message and the role of God’s messengers. It points to the distinction of the Prophet’s message by virtue of it having no physical, preternatural phenomenon to support it. It has been God’s will that when such a phenomenon, or miracle, was formerly given in support of a divine message, those who continued to deny the message were shortly destroyed in consequence. It also states the principle of individual responsibility in matters of faith, guidance and error, and collective responsibility in matters of social behaviour. However all such responsibility applies after God has made His message clear to mankind through prophets and messengers whose task is to advise, warn and give sound counsel, and also to make everything clear: “Most clearly have We spelled out everything.” (Verse 12)

本章反复赞颂真主，颂扬祂的超绝完美，并提醒仆人应当为真主赐予他们的一切恩典而赞美和感谢祂。本章以赞颂祂开篇：“赞颂清净的主，祂在一夜之间，把他的仆人从禁寺带到远寺，我曾在远寺的四周降福。”（第1节）此后不久，以色列的后裔被命令信仰真主的独一，并被提醒他们是努哈的后裔，而努哈是“我的一个极其感恩的仆人”。（第3节）当提到不信道者关于其假神的言论时，本章评述道：“赞颂祂超绝万物，祂远超他们所说的（关于祂的）一切。七层天和大地，以及其中的一切，都赞颂祂。万物无不赞颂祂，只是你们不明白他们的赞颂。祂确是宽容的，确是至赦的。”（第43-44节）本章还引述了先前天启宗教信徒的话：他们在听到《古兰经》诵读时说：“赞颂我们的主清净！我们的主的应许确已实现了。”（第108节）本章最后一节说：“你说：‘一切赞颂全归真主，祂没有生育子嗣，在国度中没有伙伴，也没有因软弱而需要扶助者。’你应当颂扬祂的伟大。”（第111节）

The sūrah repeatedly praises God and glorifies Him and mentions the need to praise and thank Him for all the blessings He bestows on His servants. It begins with glorifying Him: “Limitless in His glory is He who transported His servant by night from the Sacred Mosque [in Makkah] to the Aqşā Mosque [in Jerusalem]...” (Verse 1) Soon afterwards, the Children of Israel are commanded to believe in God’s oneness and are reminded that they belong to the offspring of Noah who was ‘a truly grateful servant of Ours.’ (Verse 3) When the unbelievers’ claims about their false deities are mentioned, the sūrah comments: “Limitless is He in His glory and sublimely exalted is He above everything they may say [about Him]. The seven heavens extol His limitless glory, as does the earth, and all who dwell in them. Indeed every single thing extols His glory and praise, but you cannot understand their praises. He is indeed Forbearing, Much Forgiving.” (Verses 43-44) The sūrah quotes some of the people of earlier divine religions who say when the Qur’ān is recited to them: “Limitless in His glory is our Lord! Truly has the promise of our Lord been fulfilled.” (Verse 108) The last verse in the sūrah states: “And say, All praise is due to God who has never begotten a son; who has no partner in His dominion; who needs none to support Him against any difficulty.’ And extol His greatness.” (Verse 111)

因此，这一章虽然涉及多个主题，却围绕一个中心展开。其开头提到了夜行：“赞美那夜间把他的仆人从禁寺带到远寺的，远寺的四周是我所降福的，以便我把我的一些迹象昭示他。”（第1节）它还阐明了这次旅行的目的：

Thus the sūrah revolves around one axis although it tackles several subjects. Its first part mentions the night journey: “Limitless in His glory is He who transported His servant by night from the Sacred Mosque [in Makkah] to the Aqşā Mosque [in Jerusalem] — the environs of which We have blessed.” (Verse 1) It also specifies the purpose of this journey:

“so that We might show him some of Our signs.”（第1节）与耶路撒冷的清真寺相关，本章提到了启示给穆萨的经典，以及真主为以色列的后裔在其中所作的规定，并讲述了两次因他们的不义和作恶而发生的毁灭与流散。若他们重蹈覆辙，又对他们发出了第三次和第四次的警告。随后经文说明，这部最后的天启，即《古兰经》，指引人走上最正直的道路，而人往往被无法控制的本能反应所驱使。经文还阐明了个人责任的原则，即个人是否遵循神圣的指引或偏离它，以及集体责任的原则，即与行为和习俗相关的责任。

“so that We might show him some of Our signs.” (Verse 1) In connection with the mosque in Jerusalem the sūrah mentions the hook revealed to Moses and what God determined in it for the Children of Israel, speaking about two episodes of destruction and diaspora because of their injustice and corruption. They are warned about a third and a fourth time if they revert to the same ways. It then states that this last divine revelation, the Qur’ān, guides to the path that is straightest, while man is often driven by uncontrollable reactions. It also states the rule of individual responsibility with regard to following divine guidance or straying away from it, and collective responsibility with regard to behaviour and practice.

第二部分论述真主独一性的真理，认为它是整个社会体系应当建立其上的基石，包括工作与行为的价值观。这一信仰的核心问题，应当是人类全部生活围绕旋转的枢纽。

The second part speaks about the truth of God’s oneness, considering it the basis upon which the whole social set up should be built, including the values of work and behaviour. This central issue of faith should be the pivot around which all human life turns.

第三部分讲述了异教徒的迷信，他们把女儿和伴侣归于真主。它还提到了复活，以及不信道者绝不会想象复活会发生。它展示了他们如何接受古兰经的启示，以及他们对先知ﷺ反复编造的捏造之辞。它命令信士说更好的话，以区别于不信道者的虚妄。

The third part speaks of pagan superstitions which attribute daughters and partners to God. It also mentions resurrection and how the unbelievers could never imagine it would take place. It shows how they received Qur’ānic revelations and the fabrications they reiterated about the Prophet (peace be upon him). It commands the believers to say something better, unlike the falsehood of unbelievers.

在第四部分，本章解释了为何不赐予先知有形的神迹或超自然的现象。过去，当这类神迹被赐予先前的民族，而他们仍然否认真理的信息时，真主为此类情形所设定的律法便施加于他们，他们因此被毁灭。本章提到不信者对基于真主显示给先知的异象所发出的警告的态度，以及他们坚持错误道路的做法。在此背景下，提到了伊卜劣斯，即撒旦的一段故事，以及他宣称将永远是人类坚定敌人的宣言。这一部分故事似乎是对不信者误入歧途之原因的阐释。本章以此警告世人，不要招致真主的惩罚，同时提醒人们真主的恩典以及赐予人类的尊荣。它告诉人们，顺服真主的仆人将得到什么，并与悖逆者将得到的结果形成对比；那一日，每个民族都将被召唤，由他们的领袖或引导者出面应召。“凡是右手接过记录簿的人，将阅读自己的记录，他们分毫不会受到亏枉。但今世盲目的人，在后世将更加盲目，离正道也更远。”（第71至72节）

In the fourth part the sūrah explains the reason for not giving the Prophet physical miracles or preternatural phenomena. When such miracles were given to earlier communities and they continued to deny the message of truth, the law God has set in such cases applied to them and they were destroyed. It refers to the unbelievers’ attitude to the warnings based on the vision God showed to the Prophet, and their persistence in their erring ways. In this connection a part of the story of Iblīs, or Satan, is mentioned and his declaration that he would remain for ever man’s determined foe. This part of the story appears to be an exposition of the reasons for the unbelievers going astray. It comments on this by warning mankind against incurring God’s punishment, coupled with a reminder of God’s grace and the honour He has given to mankind. It tells them about what awaits God’s obedient servants, contrasting it with what awaits the disobedient on the day when every community is summoned by calling their leaders or guides. “Those who are given their records in their right hands will read their records. None shall be wronged by as much as a hair’s breadth. But whoever is blind in this world will be even more blind in the life to come, and still further astray from the path of truth.” (Verses 71-72)

这一章的最后部分论及不信道者对先知（ﷺ）的种种阴谋，以及他们企图诱使他放弃所降示给他的部分经文。经文也提到他们企图将他逐出麦加。

The final part of the sūrah speaks about the unbelievers’ schemes against the Prophet (peace be upon him), and their attempts to lure him away from at least part of what was revealed to him. It mentions their attempt to expel him from Makkah.

当他真正离开时，他是奉真主的命令而行的。若他们强行将他驱逐，他们必将遭到毁灭，正如古时那些驱逐或杀害其先知的民族所遭遇的那样。真主在这章经文中命令先知继续他的使命，诵读《古兰经》，坚持礼拜，并祈求真主使他以真实而诚挚的方式进入和离开，宣告真理已经彰显，谬误必将消亡。该章经文指出，这部《古兰经》是信士的医治与指引之源。然而，人类的知识依然有限。"你们所获得的知识，只是很少的一点。"（第85节）

When he actually left, he did so carrying out God’s orders. Had they forcibly expelled him, they would have been destroyed, as happened to communities which in former times expelled their prophets or killed them. God commands the Prophet in the sūrah to carry on with his mission, reciting the Qur’ān and attending to his prayers, appealing to God to enable him to enter and leave in a true and sincere manner, and to declare that the truth has come to light and falsehood is certain to wither away. The sūrah states that this Qur’ān is a source of cure and guidance to believers. Man’s knowledge, however, remains inadequate. “You, [mankind], have been granted but little knowledge.” (Verse 85)

该章继续谈论《古兰经》及其对全人类的挑战。

The sūrah continues to speak about the Qur’ān and its challenge to all mankind.

然而，不信道者还要求有具体的神迹，要求降下天使来支持先知的使命。他们建议，先知应当拥有一座装饰华美的房屋，或一座种满椰枣树和葡萄树、河水穿流其间的花园，或者让泉水为他们涌流出来；又或者他本人应当升上天堂，给他们带回一封可供阅读的书信。这些要求都出于顽固不化，而并非出于想要获得证据以确立信念的愿望。

Yet the unbelievers required physical miracles, and asked for angels to be sent down in support of the Prophet’s message. They suggested that the Prophet should have a house of adornments, or a garden with date and vine trees, through which rivers run, or that he should cause a spring of water to gush forth for them, or that he himself should climb up to heaven and bring them a written letter to read. All these demands were dictated by intransigence, not by the desire to have proof to ensure conviction.

该章回应说，这些要求超出了上帝使者的职责范围和他所传讯息的性质。它将此事交由上帝裁决。它嘲讽这类要求及提出要求的人，告诉他们：即便他们掌握着上帝恩典的宝藏，那恩典永远丰盈、永不耗尽，他们仍会因吝惜而不肯施舍。对他们而言，认识到宇宙间的万物都在赞颂上帝，便已足够。他们本应想起，赐给穆萨（摩西）的神迹并未使那些决意反对他的人改变主意、转而追随他，因此上帝降下了惩罚。

The sūrah replies that all this is beyond the limits of the role of God’s Messenger and the nature of his message. It leaves matters in this regard to God. It derides such demands and those who make them, telling them that had they had control over the treasures of God’s grace, which is always abundant, never exhausted, they would still fear to give it away. It was sufficient for them to realize that everything in the universe glorifies God. They should have remembered that the miracles given to Moses did not lead the ones determined to oppose him to change their minds and follow him. Hence, God inflicted His punishment on them.

该章以一段简短的论述作结，阐明《古兰经》所蕴含的真理。

The sūrah concludes with a short discourse about the truth inherent in the Qur’ān.

它是分段降示的，使先知能够在很长的时间里向众人诵读，以适应不同的场合和境况。人们因此受到它关于现实生活之实际教导的影响。那些有真知的人怀着谦卑接受了它，并深受感动，以至于他们流泪并向真主俯伏叩拜。这章经文最后以赞颂真主作结，祂从未拥有儿子，也没有伙伴，正如此章开篇时对祂的赞美一样。

It was revealed in passages, so that the Prophet could read it to people over a long time, as would befit different occasions and circumstances. People would then be influenced by its practical approach to living conditions. It was received by people of sound knowledge with humility. They were so influenced by it to the extent that they wept and prostrated themselves to God. The sūrah then concludes with praising God who has never taken to Himself a son or a partner, just as it began with glorifying Him.

关于先知夜行的故事——他从麦加的禁寺出发，前往耶路撒冷的阿克萨清真寺，然后从那里升往最高的天堂以及我们一无所知的世界——在多段传述中都有提及。这一事件曾引发大量争论，至今仍在继续。关于先知夜行的出发地点，有各种不同的传述。有些传述认为，出发之地就是禁寺本身，这与经文的措辞是相符的。

The story of the night journey by the Prophet from the Sacred Mosque in Makkah to the Aqşā Mosque in Jerusalem, and then his ascension from there to the highest heaven and the world of which we know nothing, is mentioned in several reports. It has been the subject of much controversy, which continues even today. There are various reports about the place from which the Prophet’s night journey started. Some suggest that it was the mosque itself, which fits with the phraseology of the verse.

有一则圣训记载，先知ﷺ说："我在禁寺中，在伊斯玛仪石室旁，半睡半醒之间，吉卜利勒带着布拉格来到我身边……"还有传说，他的旅程始于他表亲乌姆·哈尼的家中。这一说法之所以可以接受，是因为"禁寺"一词涵盖了环绕清真寺的整个禁地（哈勒姆）区域。伊本·阿拔斯据传说过："整个禁地区域都是清真寺。" 另有传说称，他被带上旅程时正睡在乌姆·哈尼的家中，并在夜尽之前就回到了家。他把此事告诉了他的表亲，并对她说："我看见了众先知，并带领他们礼了拜。"当他正要前往清真寺时，她拦住了他，说："我担心你把刚才告诉我的事说出去，人们不会相信你。"先知ﷺ明确表示，他仍要告诉他们，"即使他们不相信我"。 先知ﷺ在清真寺中坐下时，伊斯兰的头号敌人艾布·哲赫勒走到他身边，问他是否有什么新消息。先知ﷺ把他夜间旅行的事告诉了他。艾布·哲赫勒便召集众人前来听这件离奇的消息。先知ﷺ讲述时，有些人拍手，以此表示拒绝所听到的内容；另一些人则因难以置信而把手放在头上。有些此前已经皈依伊斯兰的人，此时转身离去，宣称自己不再是穆斯林。还有人去找先知ﷺ最亲近的同伴艾布·伯克尔，想知道他会作何反应。他们告诉他，穆罕默德ﷺ声称自己连夜往返耶路撒冷。艾布·伯克尔说："如果他真的这样说过，那他说的就是实话。"众人对他竟会相信这样一个奇异的故事表示惊讶，艾布·伯克尔便说："有什么好惊讶的？他说的事情比这更加难以理解，我都相信他。"

One report quotes the Prophet as saying: “As I was in the mosque, at Ĥijr Ismā`īl, half asleep, Gabriel came to me with al-Burāq...” It is also reported that his journey began from the house of his cousin Umm Hānī. This report is acceptable on the basis that the term, ‘the Sacred Mosque’, includes the whole Ĥaram area, which surrounds the mosque. Ibn `Abbās is reported to have said, “The whole of the Ĥaram area is a mosque.” It is also reported that he was sleeping in Umm Hānī’s house when he was taken on his journey and returned home before the night was over. He related the event to his cousin and told her: “I saw the prophets and led them in prayer.” As he was about to leave to go to the mosque, she stopped him, saying: “I fear that people will not believe you if you tell them what you have just told me.” The Prophet made clear his intention to tell them, ‘even though they would not believe me.’ When the Prophet sat in the mosque, Abū Jahl, the arch-enemy of Islam, went to him and asked him whether he had any news. The Prophet told him of his night journey. Abū Jahl called on people to gather and listen to the strange news the Prophet had to tell them. As the Prophet did so, some of them started clapping as a gesture of rejecting what they heard while others put their hands on their heads in disbelief. Some who had earlier accepted Islam now turned away declaring that they were no longer Muslims. Some went to Abū Bakr, the Prophet’s closest Companion, to find out what his reaction would be. When they assured him that Muĥammad actually claimed to have made the return journey to Jerusalem overnight, Abū Bakr said: “If he has actually said this, he is telling the truth.” When they expressed their amazement that he would believe such a singular story, Abū Bakr said: “What is so surprising? I do believe him when he says something even more incomprehensible.