本段是本章的结尾部分,主要围绕其核心主题展开:先知(愿主赐福并平安)的品格,以及他接受使命之后,他的群体对他的态度。同时也谈及《古兰经》及其独特的特点。 段落开始提到不信道者企图使先知偏离神降示给他的某些启示。经文提到他们想把他驱逐出麦加,以及神给予他的庇护,使他不会屈从于他们的诱惑,也不会对他们的挑衅做出回应。神保证了对他的庇护,因为祂早已决定,麦加人不会像先前拒绝神使者的民族那样被消灭。相反,祂给了他们宽限,允许他们在今世享有其应得的期限。倘若他们把先知逐出自己的群体,将他驱离城市,他们就会遭受严厉的惩罚,这符合神的常道:任何驱逐所遣之使者的民族,都会立即受到惩罚。

This final passage of the sūrah centres around its main theme, the personality of the Prophet (peace be upon him) and the attitude of his community to him after he was given his message. It also speaks about the Qur’ān and its distinctive characteristics. It begins with a reference to the attempts by the unbelievers to turn the Prophet away from some of the revelations God sent down to him. It mentions their effort to banish him from Makkah and the protection he was given by God so that he would not yield to their temptation or respond to their provocation. God guaranteed his protection because He had already decided that the people of Makkah would not be annihilated like earlier communities who rejected His messengers. He chose instead to give them respite and allowed them to have their term in this world. Had they ousted the Prophet from their community and banished him from their city, severe punishment would have been inflicted on them, in accordance with God’s law that inflicts immediate punishment on any community that ousts the messenger sent to them.

先知奉命坚守自己的道路，唯独向真主献上拜功，诵读降示给他的《古兰经》，并祈求真主在一切情境和事件中助他诚实、真诚，并给予他明确的援助。他还奉命宣告：真理已经到来并得以确立，虚妄必定被消灭。正是真主所赐予的这份援助，成为他最好的装备。它保护他免受一切阴谋，并确保他最终的胜利。

The Prophet is commanded to stick to his way, offering his prayers to God alone, reciting the Qur’ān revealed to him and supplicating that God may help him to be true and sincere in all situations and events, and give him clear support. He is also commanded to declare that the truth has come to be established and that falsehood is certain to be vanquished. It is this support granted by God that serves as his best equipment. It protects him against all designs and ensures his ultimate victory.

这之后是关于《古兰经》效果的明确陈述：它对信仰者而言是一种治疗和恩典，而对否认它的人而言则是惩罚与苦难的根源。他们因它而在今世受苦，又因否认其真实性而在后世遭受刑罚。

This is followed by a clear statement on the effect of the Qur’ān: it is a cure and an aspect of grace for those who believe in it, and a means of punishment and suffering for those who deny it. They suffer on its account in this life and they suffer punishment in the life to come because of denying its truth.

在恩典与惩罚的语境中，本章描述了人面对两者时的反应。当人享受神的恩赐与恩典时，他便傲慢自大，背离神的引导；当他遭受苦难时，则陷入彻底的绝望。随之而来的是一种隐含的警告：每个人都必须依照自身的本性行事，直到在来世获得应有的报应。

Within the context of grace and punishment, the sūrah describes man’s reaction to both. When he is enjoying God’s blessings and grace, man is arrogant, turning away from God’s guidance. When he is afflicted with suffering, he is in utter despair. This is followed with an implicit threat, requiring every human being to work in accordance with their own nature until they receive their fair reward in the life to come.

他们竭力诱使你背离我所启示你的经文，好让你假借我的名义编造别的东西；那样，他们就会把你当作知己。若不是我使你坚定，你几乎要倾向他们了。如果你真那样做了，我就会让你在今世和后世都尝到双倍的刑罚，而你将找不到任何人来帮助你对抗我。他们也竭力想把你从这片土地上驱逐出去，以便将你赶走。但你离开之后，他们在此也只能停留很短的时间。在你之前，我所派遣的众使者都是这样的成例。

They endeavour to tempt you away from that which We have revealed to you, hoping that you would invent something else in Our name, in which case they would have made you their trusted friend. Indeed, had We not given you strength, you might have inclined to them a little. And in that case We would have made you taste a double punishment in life and a double punishment after death, and you would have none to support you against Us. And they endeavour to scare you off the land with a view to driving you away. But, then, after you have gone, they will not remain there except for a short while. Such was the way with all Our messengers whom We sent before you.

你将不会在我的常道中发现任何改变。（第73-77节）

No change you shall find in Our ways. (Verses 73-77)

该章经文提到了不信者试图阻止先知履行所托付给他的使命。首先，他们想让他背弃真主启示给他的内容，转而编造另一套说法，并将其诬指为真主所言。他们这样做，尽管他以诚实和忠信而闻名。

The sūrah refers to the unbelievers’ attempts to dissuade the Prophet from fulfilling the task entrusted to him. Firstly, they tried to make him turn his back on what God revealed to him so as to invent some other matter and attribute it falsely to God. They did this even though he was known for his honesty and truthfulness.

他们还提出，愿意崇拜真主作为交换，条件是达成一项妥协，使先知不再斥责他们所崇拜的神明为虚假。他们中有人试图说服他，将他们的土地定为与真主所神圣化的克尔白一样神圣。他们的贵族也设法让他划出一个特定的聚会场所，并规定贫穷的人不得入内。

They also offered to worship God in return for a compromise that ensured that the Prophet would stop denouncing their deities as false. Some of them tried to persuade him to make their land as sacred as the Ka`bah which God had sanctified. Their nobility also tried to get him to allocate a special meeting place, to which no poor person would be admitted.

这些企图只是被笼统地提及,其用意在于提醒人们:真主赐予了祂的使者恩典,坚固了他的信仰,保护他免受不信道者诱惑。若没有真主的扶助,他或许会对他们有所回应,他们也会与他结为亲密的朋友。但那样一来,他就会使自己遭受真主严厉的惩罚。确实,他将在今世和后世同受双重惩罚,而无人能在真主面前为他提供任何庇护。

Reference to these attempts is made in general terms so that it leads to a reminder of the grace God bestowed on His Messenger as He strengthened him in his faith and protected him from the unbelievers’ temptations. Without God’s support, he might have responded to them, and they would have made of him an intimate friend. But then he would have left himself open to God’s severe punishment. Indeed his would be a double punishment in this life and in the life to come, without any to support him against God.

这类努力总是来自掌权者，他们与真主之道的宣扬者打交道。他们总是诱使这些人偏离信息的清晰而坚定的方向，哪怕只是一点点，并试图说服他们接受妥协，以换取看似实质性的收益。有些人可能会落入这种诱惑，因为他们没有意识到此事的严重性。毕竟，他们并不是被要求完全放弃自己的宣教，只是为了达成妥协而做一些细微的修改。撒旦总是以这种方式试图说服真主之道的宣扬者，声称做出这样的妥协更有利于实现他们的目标，使统治者归信伊斯兰教。

在经文的这一部分，先知ﷺ被指示与他的主保持联系，寻求祂的支持，遵循祂的指令，并宣告真理必将获胜，而虚妄必然消亡。

At this point in the sūrah, the Prophet is directed to remain in contact with his Lord, seeking His support and following His directives, proclaiming the fact that the truth is certain to triumph, while falsehood will inevitably wither away.

当太阳偏西时，你要坚持礼拜，直到夜色深沉；也要在黎明时诵读《古兰经》，因为黎明时的诵读确实有见证。夜间你也要从睡眠中起来，在礼拜中诵读它，作为你额外的奉献。

Keep up prayer when the sun is on its decline, in the darkness of the night, and recite the Qur’ān at dawn, for the recitation of the Qur’ān at dawn is indeed witnessed. At night, rise from your sleep to recite it in prayer, as an additional offering from you.

或许你的主会使你升到一个尊贵的地位。你说:“我的主啊,求你使我以真诚的方式进入,也以真诚的方式离开,求你凭借你的恩典赐我有力的扶持。”你还说:“真理now已经降临,虚妄已经消逝。虚妄本就注定要消逝。”我们从天上降下《古兰经》,它对信道的人是一种治疗和恩惠,而对不义的人,它只会增加他们的亏损。（第78至82节）

Your Lord may thus raise you to an honourable station. Say, My Lord, cause me to enter in a true and sincere manner and to leave in a true and sincere manner, and grant me, by Your grace, sustaining strength.’ And say, The truth has now come about while falsehood has withered away. For falsehood is always bound to wither away. We bestow of the Qur’ān from on high what serves as a healing and a blessing to true believers, while it only adds to the ruin of the evildoers. (Verses 78- 82)

这一规定专门针对先知，与那些有自身时间规定的拜功无关。这些时间规定见于多段真实可靠的圣训，以及大量关于先知实际行履的圣行记载。有些学者认为，此处提到的太阳西斜，指太阳开始从天顶向下移动；而“夜晚的黑暗”指夜幕初临；“黎明时的诵读”则指晨礼这一天命拜功。因此他们认为，经文此处的表述将五次天命拜功的时间都包括在内：晌礼、晡礼、昏礼和宵礼（太阳西斜至夜幕降临之间），然后是黎明时的晨礼。他们认为，先知只有夜间礼拜中的诵读《古兰经》是额外的义务。我们则认为第一种观点更为准确，因为这两节经文所提到的其他内容，都只适用于先知。至于每日拜功的时间，则在圣训中有明确的规定，既有言语上的，也有行为上的。

This directive applies to the Prophet in particular. It does not relate to the obligatory prayers which have their own timings, outlined in several authentic aĥādīth and numerous reports of the Prophet’s practical Sunnah. Some scholars suggest that the reference here to the sun’s decline means its beginning to move down from its zenith, while they take the reference to the ‘darkness of the night’ to mean the beginning of the night, and the ‘recitation at dawn’ to mean the obligatory prayer at dawn. They thus suggest that the Qur’ānic statement here groups together the times of all five obligatory prayers, Żuhr, `Aşr, Maghrib and `Ishā’, [when the sun is on its decline to the darkness of the night], and then Fajr at dawn. They consider that only recitation of the Qur’ān in prayer at night is obligatory on the Prophet as a bonus. For our part, we feel that the first view is more accurate, considering all else that these two verses mention as being applicable to the Prophet only. As for the timing of daily prayers, these are properly outlined in the Sunnah, both verbally and practically.

“我们从《古兰经》中降示的，是对信士的治疗和慈恩。”（第82节） 对于内心充满信仰的人来说，确实有治疗和福泽。这样的心灵会变得明亮，并准备好接受《古兰经》所赋予的恩典、安慰与安宁。《古兰经》中蕴含着一种治愈的力量，能够消除执念、焦虑和犹疑。它在信士的心与真主之间建立起一种联系。这种联系给信士带来内心的平静，使他感受到在真主的庇护之下的安全。他对从真主那里所得到的一切感到欢喜和满足，并且对自己的境遇心怀知足。焦虑、犹疑和执念都是令人痛苦的感受。既然《古兰经》能够驱散这一切，它对于信士而言，确实是一种恩赐。

“We bestow of the Qur’ān do from on high what serves as a healing and a blessing to true believers.” (Verse 82) There is certainly a cure and a blessing for those whose hearts are full of faith. Such hearts brighten up and become ready to receive what the Qur’ān imparts of grace, reassurance and security. There is in the Qur’ān a healing power that cures obsession, anxiety and hesitation. It establishes a bond between the believer’s heart and God. This bond imparts inner peace to the believer as he experiences a feeling of security in God’s protection. He is happy and satisfied with what he receives from God and contented with his lot in life. Anxiety, hesitation and obsession are all terrible to experience. As the Qur’ān dispels all these, it is indeed a blessing for true believers.

《古兰经》中有治愈私欲、贪婪、嫉妒和恶念的良药。

In the Qur’ān we have a cure from carnal desires, greed, envy and evil thoughts.

所有这些都会导致心灵和思想的疾病，进而造成虚弱与彻底的毁灭。古兰经能够医治这些疾病，因此它是真主赐予那些真正信仰祂之人的恩典之器。

All these cause sickness of the heart and mind, leading to debility and utter ruin. As the Qur’ān cures these, it is a tool of grace bestowed by God on those who truly believe in Him.

《古兰经》也为人的错误思想和情感提供了治疗之方。它保护心灵不致深陷歧途，同时在有益的追求中给予它充分的自由。它使心灵不至于把精力耗费在无用之事上，并为它指明一条健全的道路，确保带来良好而有益的结果。同样的原则也适用于人的身体，使其资源被用于有益而富有成效的事务上，使人远离压抑天性欲望或毫无节制地放纵，从而保障身体的健康。由此我们再次看到，《古兰经》是真主恩典的体现，是赐予信士的恩惠。

The Qur’ān also provides a cure from deviant thoughts and feelings. It protects the mind from going far astray, while allowing it complete freedom within its fruitful pursuits. It stops the mind from wasting its energy over what is devoid of use. It lays down for it a sound approach that ensures good and useful results. The same principle applies to the human body, ensuring that its resources are utilized for what is useful and fruitful, steering human beings away from the suppression of natural desires or indulgence without restraint. Thus it ensures a healthy body. In this again we see that the Qur’ān is a means of God’s grace that is bestowed on believers.

《古兰经》中也有针对社会弊病的良方，这些弊病会削弱社会的结构，破坏社会的和平与安全。在《古兰经》所确立的社会制度下，社会在和平与安全中享有完美的公正。这也是《古兰经》所赐恩惠的又一方面。

There is also in the Qur’ān a cure for social ailments that weaken the structure of society and destroy its peace and security. Under the social system established by the Qur’ān society enjoys perfect justice in peace and security. This is again a further aspect of grace bestowed through the Qur’ān.

在这一段中,本章提到一些不信道者向先知询问关于灵魂及其本质的问题。《古兰经》始终如一的做法——这确实是最好的做法——是在人们询问他们需要了解的事情时予以回答,并给出他们的理智能够理解和学习的答案。它不会把真主赋予他们的理智浪费在对他们毫无用处的探究上,也不会把他们带入他们无法理解的领域。因此,当他们问及灵魂及其本质时,先知奉命告诉他们,这类知识只属于真主,除祂以外无人拥有此类知识。"他们将就灵魂问你。你说:'灵魂是我的主的命令,而你们所得的知识是很少的。'"(第85节)

At this point the sūrah mentions how some unbelievers questioned the Prophet about the spirit and its nature. The consistent approach of the Qur’ān, which is indeed the best approach, is to answer people when they ask about matters that they need to know about and to give them answers that their faculties can understand and learn. It does not waste the intellectual faculties God has given them in pursuits that are of no use to them. Nor does it carry them over domains which they cannot comprehend. Hence, when they asked about the spirit and its nature, the Prophet was instructed to tell them that such knowledge belonged to God alone. None other than Him has such knowledge. “They question you about the spirit. Say, ‘The [knowledge of the nature of the] spirit belongs to my Lord alone. You, [mankind], have been granted but little knowledge.’” (Verse 85)

这样的回答并不构成阻碍人类理智正常运作的屏障。它只是引导这种理智把努力集中在其能力所及、并能有所成效的范围之内。在迷宫中无休止地徘徊是毫无价值的;同样,把心智精力耗费在我们无法理解的事物上也是徒劳的。灵魂就是这样一种探究对象。它属于人类感知所无法触及的领域。它是神隐藏起来的一个秘密。神将灵魂吹入人类以及其他一些我们不了解其本质的受造物之中。与神的绝对知识相比,人类的知识是有限的。存在的奥秘过于深邃,非人类有限的理性所能理解。管理宇宙的一切事务并不是人的职责,因此人的能力也并非无限。相反,他所被赋予的能力,足以掌控自己的世界,并完成建设大地、在其认知与能力的限度之内使之臻于尽可能好的境地的使命。

Such an answer does not present a barrier preventing the proper working of the human intellect. It simply directs such intellect to concentrate its efforts within the limits of its power and the domain where it can profitably function. It is worthless to roam endlessly in a maze. Similarly, it is pointless to spend one’s mental energies pursuing what we are not equipped to comprehend. The spirit is one such pursuit. It belongs to the realm that lies beyond the reach of human perception. It is a secret God has kept to Himself. He has breathed spirit into man and some other creatures whose nature is unknown to us. Compared to God’s absolute knowledge, human knowledge is limited. The secrets of existence are too great to be understood by man’s finite reason. It is not man’s role to manage all the affairs of the universe, and as such, his powers are not limitless. Instead he has been given such powers as are sufficient for him to control his own world and to fulfil his mission of building the earth and bringing it to the best standard possible within the limits of his faculties and knowledge.

人类凭借其创造能力已经达到了很高的水平。然而，他面对灵魂却无能为力，无法探知其奥秘，也无法理解其本质。他不知道灵魂如何来到我们之中，又如何离去，不知道它从何处而来，最终将归向何方。除了真主从高天降示的启示中所赐予我们的信息之外，他对灵魂一无所知。

Man has been able to achieve high standards with his inventive powers. However, he looks helplessly at the spirit, unable to fathom its secrets, or to comprehend its nature. He does not know how the spirit comes to us and how it departs, where it comes from and to where it eventually goes. He knows nothing of the spirit except the information God has given us in the revelations He has bestowed from on high.

我们确已在这部《古兰经》中为世人阐明了各种训诫。然而大多数人除了拒绝信仰，什么都不肯接受。他们说："除非你为我们从地里涌出一股泉水，或者你拥有一座由椰枣树和葡萄树组成的园圃，并使河流在其中流淌；或者你让天空像你所威胁的那样，碎块般坠落在我们头上；或者你把真主和天使带到我们面前；或者你拥有一座金房子；或者你升上天去。即使你升天，我们也绝不信你的升天，除非你给我们带来一部我们可以阅读的经典。"你说："我的主至圣无限，我只是一个凡人，一位使者。"（第89至93节）

Indeed We have explained to mankind, in this Qur’ān, every kind of lesson. Yet most people refuse to accept anything other than disbelief They say: ‘We shall not believe in you till you cause a spring to gush forth for us from the earth, or you have a garden of date palms and vines, and you cause rivers to flow through it, or you cause the sky to fall upon us in pieces, as you have threatened, or you bring God and the angels face to face before us, or you have a house of gold, or you ascend to heaven. Indeed we shall not believe in your ascent to heaven until you bring us a book for us to read.’ Say, ‘Limitless in His glory is my Lord. Surely I am only a man and a Messenger.’ (Verses 89-93)

他们有限的认知，未能领会《古兰经》的无可模仿之处。

Their limited perception has failed to appreciate the inimitability of the Qur’ān.

因此,他们开始要求物质上的神迹,提出荒谬的要求,这恰恰暴露了他们幼稚的思维。或者,他们竟然放肆地谈论上帝本身。他们没有从《古兰经》中对各种事例和比喻的阐释中获益,也不满足于《古兰经》为阐明其理念而采用的多样风格与方法,以使不同水平和理解能力的人都能领会。因此,"人们中大多数除了不信之外什么都不肯接受"(第89节)。他们开始提出种种条件,要求先满足这些条件,他们才肯信从先知的使命。这些条件包括要他"为我们从地上涌出一股泉水"(第90节)。

Therefore they started asking for material miracles, enlisting absurd requests that only betrayed their childish thinking. Or they spoke with impudence about God Himself. They did not benefit by the expounding of cases and examples in the Qur’ān, nor were they satisfied with the wide variety of styles and approaches the Qur’ān employed in explaining its concepts, so as to be understood by people of different standards and faculties. Hence, “most people refuse to accept anything other than unbelief” (Verse 89) They started to place conditions which they required to be met so that they might believe in the Prophet’s message. Such conditions required him to “cause a spring to gush forth for us from the earth.” (Verse 90)

或者，他们对他说：“除非你有一座由椰枣树和葡萄树构成的园子，并使河流在其中流淌”，否则他们不会信你。（第91节）

Alternatively, they told him that they would not believe in him until “you have a garden of date-palms and vines, and you cause rivers to flow through it.” (Verse 91)

他们提出的条件是如此荒谬，甚至要求先知降下天上的某种惩罚加在他们身上，并讥讽地说，天空应当像先知曾警告将在审判日发生的那样，一片片地坠落在他们头上。另一个同样荒唐的条件是，他应当把真主和天使带到他们面前，好让他们为他作证、为他辩护，就像他们自己在部落争端中所做的那样。荒谬已到了没有止境的地步，他们甚至要求他为自己建造一座金房子，或用类似的贵重金属打造。他们还向他提议，他应当升上天堂，以此作为他特殊地位的证明。然而，即便他真的这样做了，这也仍然不够。因为他还必须带回一部经书，让他们阅读。

Their conditions were so irresponsible that they even demanded that the Prophet inflict on them some punishment from the sky above, mockingly stating that the sky itself should fall upon them in pieces, just as he had warned would happen on the Day of Judgement. A similarly absurd condition was that he should bring God and the angels before them, so that they could support him and defend his case, like they themselves used to do in tribal arguments. Absurdity knows no limit, for they even asked him to take for himself a house of gold and similarly precious metals. They further suggested to him that he should ascend to heaven as a proof of his special position. But even if he had done so, this too would not have been enough. For he was to bring back a book with him for them to read.

{他所引导的人，才是得到正道的；他所使其迷误的人，你绝不能为他们找到任何保护者，离开他（而另找保护者）。} 复活日，我要使他们脸朝下趴着被集合起来，他们是盲目的，哑巴的，聋子。他们的归宿是火狱；每当火势减弱，我就给他们增加烈焰。这就是他们的报应，因为他们不信我的迹象，并且说：“我们变成了枯骨和尘土，难道我们真的会被重新创造吗？”他们难道没有看见，创造天地的真主能够创造与他们相似的人吗？他已为他们规定了一个无疑的期限，但不义者除了否认之外，拒绝接受任何东西。（第97-99节）

He whom God guides is indeed rightly guided; whereas for those whom He leaves to go astray you cannot find anyone to protect them from Him. On the Day of Resurrection We shall gather them together, prone upon their faces, blind, dumb and deaf. Hell shall be their abode. Every time it abates We will increase for them its blazing flame. That is their reward for having disbelieved in Our revelations and said, ‘When we are bones and dust, shall we be raised to life again as a new creation?’ Do they not see that God, who has created the heavens and the earth, has power to create their like? He has beyond any doubt set a term for their resurrection. But the evildoers refuse to accept anything other than unbelief (Verses 97-99)

真主制定了关于祂的引导，以及人们舍弃引导而选择迷误的某些律例。祂允许人们按自己的意愿生活，但他们仍然受这些律例约束，并且必须承担其后果。其中一条律例是：人要么遵循真主的引导，要么背离引导而陷入迷误。这一选择由人自己做出。谁凭借自己的努力和行为配得真主的引导，谁必定会得到正确的引导。他正是因自己的选择而真正得到引导的人。

God has operated certain laws concerning His guidance and people’s choice of error in preference to that guidance. He has allowed people to conduct their lives as they wish, but they remain subject to these laws and they will have to face the outcome. One of these laws is that human beings either follow God’s guidance or turn away from it into error. The choice is made by man himself. Whoever deserves, on the basis of his efforts and actions, to receive God’s guidance will definitely be guided aright. He is the one who will be truly guided as a result of his choice.

在另一阵营中，有些人因为背离神的启示、对指引他们走向正道的一切迹象视而不见，所以应当被任其迷误。这样的人在神的惩罚面前将无人庇护："你们不能找到能够保护他们免受祂惩罚的人。"（第97节）在审判日，他们将遭受羞辱，并以可怕的境况复活，"俯伏于面上"，因为他们"是盲目、哑巴和聋子"（第97节）而迷失。

In the other camp we find those who deserve to be left in error because they turn away from God’s revelations and blind themselves to all signs pointing the way to His guidance. Such people will have no one to protect them against God’s punishment: “You cannot find anyone to protect them from Him.” (Verse 97) On the Day of Judgement they shall suffer humiliation and will be resurrected in a terrible situation, ‘prone upon their faces’, lost as they will be ‘blind, dumb and deaf’ (Verse 97)

因此，他们被剥夺了那些本可借以在人群中辨明方向的感官。这是恰当的结果，因为正是他们在今世选择不运用自己的感官去追随真主的引导迹象。最终的结局是"火狱将是他们的归宿"。它将被使其持续猛烈燃烧：

They are thus deprived of their senses by which they might have been able to find their way through the great multitude. It is a fitting result, because it was they who chose not to use their senses in life to follow the signs of divine guidance. The final outcome is that “Hell shall be their abode.” It will be made to continue to burn fiercely:

然而，那些提出such suggestions and demands的人，正如本章所述，本身就是吝啬的人。若他们掌管了真主的恩典，他们必定会紧紧攥住，唯恐花费。"你说：'即使你们掌握了我主慈悯的宝库，你们也必定会因惟恐花费而吝啬起来。人本来就是吝啬的。'"（第100节）这是极度吝啬的写照，因为真主的恩典包罗万象，永不会耗尽或减少。然而，他们的吝啬心态使他们一旦被委以管理之责，便会将真主的恩典从祂的被造物那里扣留。

Yet those who made such suggestions and demands as related in the sūrah were themselves misers. Had they been in charge of God’s grace, they would have held on to it, fearing to expend it. “Say: Had you possessed the treasures of my Lord’s mercy, you would have been tight-fisted for fear of spending them. For man has always been niggardly.” (Verse 100) This is an image of utter stinginess, because God’s grace encompasses everything. It will never be exhausted or diminished. Yet in their miserly attitude, they would have withheld God’s grace from His creation, had they been placed in charge of administering it.

奇迹并不能在顽固的心中唤起信仰。例如，穆萨（摩西）被赐予了九个这样清晰的迹象，但法老和他的民众仍然否认，直到他们遭受了神的惩罚。"我确已赐予穆萨九种明显的迹象。你去问以色列的后裔（他们所经历的事情）。当他来到他们中间时，法老对他说：'穆萨啊，我认为你是中了魔法的人。'［穆萨］说：'你完全清楚，除了天地的主，没有谁降示了这些明证。法老啊，我认为你确实是迷失的人。'于是他决意把他们从地面上消灭，但我使他和与他同在的人全部淹没。之后我对以色列的后裔说：你们住在这片土地上吧。"

Miracles do not initiate faith in hardened hearts. Moses, for example, was given nine such clear signs, but Pharaoh and his people denied them until they suffered God’s punishment. “To Moses We gave nine clear signs. Ask the Children of Israel [about what happened]. When he came to them, Pharaoh said to him, ‘Indeed, Moses, I think that you are bewitched. ‘[Moses] said, ‘You know full well that none other than the Lord of the heavens and the earth has revealed these eye-opening signs. Indeed, Pharaoh, I think that you are utterly lost.’ So he resolved to wipe them off the face of the earth, but We caused him and all those who were with him to drown. Then We said to the Children of Israel, Dwell in the land.

"当末日的应许来临时，我将把你们全部召集起来。"（第101-104节）这段关于穆萨与以色列后裔的历史在此提及，是因为它与本章的上下文相契合。本章开头提到了耶路撒冷的阿克萨清真寺，接着叙述了以色列后裔与穆萨的一段历史。随后提到后世的情景，即法老及其子民将被带到面前。这也与本章前面提到的后世景象，以及否认复活者的结局相呼应。

When the promise of the Last Day shall come to pass, We will bring you all together.” (Verses 101-104) This part of the history of Moses and the Children of Israel is mentioned here because it fits with the context of the sūrah. It started by mentioning the Aqşā mosque in Jerusalem, and it then related a part of the history of the Israelites with Moses. This is followed by mentioning the hereafter when Pharaoh and his people will be brought forward. This also fits with the scene of the hereafter and the one showing the end of those who deny resurrection, mentioned a little earlier in the sūrah.

摩西所展示的九种明显迹象（经文所指的九种迹象）是：他的手变白、他的手杖，以及法老的族人所遭受的种种考验，如干旱、果实短缺、洪水、蝗虫、虱子、青蛙和血水。"你去问以色列的后裔"，他们见证了摩西与法老之间所发生的一切："当他来到他们中间时，法老对他说：'摩西啊，我认为你是中了魔法的人。'"（第101节）因此，在这暴君看来，宣告独一之主归于真主的真理之言，以及呼吁弃绝一切不义与暴政的呼声，只能出自一个被施了魔法、无法理解自己所言之意义的人之口。

法老因溺水而毁灭，是前代所显现的物质神迹之一。本章告诉我们，那些执意否认真理的人如何对待此类神迹，以及他们因此注定遭受真主的惩罚。《古兰经》是真主的最后启示，以真理降示，使其成为永久的迹象和指引的根基。它是分段降示的，以便人们能够长时间地诵读与深思："我以真理降示了这部《古兰经》，它也以真理降临。我派遣你（穆罕默德ﷺ）只是作为报喜者和警告者。我将《古兰经》分段降示，以便你从容不迫地向人们诵读。我确已逐步地降示了它。"（第105-106节）

Pharaoh’s destruction by drowning was one example of material miracles worked out in past generations. The sūrah tells us how such miracles were received by people bent on denying the truth and how, as a result, they were doomed to suffer God’s punishment. The Qur’ān, God’s last message, was revealed with the truth so that it could serve as a permanent sign and basis of guidance. It was bestowed from on high in parts, so that it may be read and reflected upon at length: “We have bestowed [this Qur’ān] from on high in truth, and in truth has it come down. We have sent you only as a herald of good news and a warner. We have divided the Qur’ān into parts so that you may recite it to people with deliberation. We have indeed bestowed it from on high step by step.” (Verses 105-106)

《古兰经》的降示，是为了教育一个群体，并为其确立一套生活的制度与准则。这个群体随后要将它带到地球的每一个角落，依据这一完善的制度教化人类。因此，《古兰经》是按照该群体的现实需要以及其初创时期所处的环境，一段一段地降示的。教育与一个民族、一个共同体的塑造，既需要时间，也需要实践经验。所以，《古兰经》并非作为一种理论教义或抽象的理念降示，供人进行学术研究和论辩之用。恰恰相反，它是分段降示的，以便在这一成长时期逐步付诸实行。这正是它逐段、逐篇渐次降示的原因所在，而不是一开始就以整部经典或完整法典的形式颁下。

The Qur’ān was revealed in order to educate a community and establish for it a system and code of life. This community would then carry it to all the corners of the earth in order to educate humanity on the basis of this perfect system. Hence the Qur’ān was revealed one part at a time, according to the practical needs of that community and the circumstances attending its first formative period. Education and the moulding of a nation and a community require time as well as practical experience. Thus the Qur’ān was not revealed as a theoretical doctrine or an abstract vision to be used for academic study and polemical argument. It was revealed part by part instead so that it could be implemented gradually during this formative period. This is indeed the reason for its gradual revelation, one part or passage at a time, not a whole scripture or code given at the outset.

第一代信士便是以这种光明来领受它的。他们把它视为必须付诸实践的指令，无论是禁令、劝勉还是义务。他们从不把它当作像诗歌和文学那样供人道德或理智辩论的东西，也不把它当作像传说和故事那样用来消遣的东西。他们让它充分影响自己的日常生活，使自己的情感、认知和行为与之相符，并依照它的教导塑造自己的生活方式。凡是与它相悖的价值观、准则和习俗，他们都予以摒弃。

The first generation of believers received it in this light. They approached it as directives to be implemented in practice, be they prohibitions, recommendations or obligations. They never approached it as something for moral or intellectual debate like poetry and literature, or for amusement like legends and stories. They allowed it to influence their daily lives to the full, bringing their feelings, perceptions and behaviour in line with it, and moulding their way of life in accordance with its teachings. They discarded whatever was in conflict with it of their values, norms and practices.