本章据部分学者所说是麦加启示的，据另一些学者所说是麦加与麦地那混合启示的，前三节据说在麦加降示，其余经文在麦地那降示。后一种观点或许更有分量。
This sūrah is a Makkan revelation according to some authorities and a Makkan- Madinan one according to others, with the first three verses said to have been revealed in Makkah and the rest in Madinah. The latter view is perhaps weightier.
然而，这一章是一个前后相连的整体，旨在确立信仰中最根本的一个方面。因此，我们更倾向于认为它完全是麦地那时期的启示。它的主题也更符合《古兰经》在麦地那降示部分的内容。它涉及伪善和虚伪作假的现象，而这类现象在麦加的穆斯林群体中是闻所未闻的。
Yet the sūrah is one interwoven entity, aiming at the establishment of one of the most fundamental aspects of faith. Hence we are more inclined to take it as being an entirely Madinan revelation. Its subject matter is more in line with the topics of the part of the Qur’ān revealed in Madinah. It relates to the phenomena of hypocrisy and false pretences which were unheard of among the Muslim community in Makkah.
但是，我们没有必要否定该章是麦加与麦地那混合的说法，因为有可能最后四节经文是在麦地那降示的，并且因为主题相似而与前三节合并在一起。话虽如此，现在让我们来考察这一章及其主旨。
But there is no need to reject the assertion that the sūrah is a Makkan-Madinan one, because it is possible that the last four verses were revealed in Madinah and integrated with the first three on the grounds of similarity of subject matter. Having said that, let us now consider the sūrah and its theme.
信仰与实践
这篇由七节短经文组成的章节，探讨了一个重要而关键的问题，这一问题可能会改变人们通常对“信仰”（īmān）和“不信”（kufr）这两个术语所赋予的常见含义。此外，它阐明了伊斯兰信仰本质中固有的根本真理，它为全人类带来的巨大益处，以及真主在降下最后的启示时赐予人类的丰厚恩惠。
Belief and Practice This sūrah of seven short verses tackles an important and vital issue which could very well change the common meanings normally assigned to the terms ‘faith’, or īmān, and ‘disbelief’, or kufr. Moreover, it brings out the fundamental truth intrinsic in the nature of the Islamic faith, the enormous benefit it offers to all humanity and the abundant blessings with which God favoured mankind when He sent them His last message.
作为一种生活方式,伊斯兰教并非建立在浮华和表面形式之上。根据伊斯兰教的观点,各种功修的外在形式,若非出于诚心和对真主的虔敬,便毫无意义。发自真诚动机的功修,会在人的内心产生影响,促使他行善正directed。功修的影响还体现在一种社会行为之中,这种行为提升了人在今世的生活。
As a way of life, Islam is not built on ostentation and superficiality. The apparent aspects of the different acts of worship are, according to Islam, meaningless unless they are motivated by sincerity and devotion to God. Worship sincerely motivated produces effects within a person’s heart, and these cause him to act righteously. The effects of worship are reflected in a type of social behaviour which elevates man’s life on this earth.
同样真实的是,伊斯兰教并非一套松散、零碎、杂乱无章的体系,人们不能随意挑选其中的部分。恰恰相反,它是一种完整的生活方式,包含崇拜与仪式,以及个人和集体的义务,这些内容相互补充。它们共同指向一个唯一受益者是人类的目标:这一目标确保人心得以净化,生活得以提升,人们为了共同的利益和进步而互相合作;在这一目标之中,真主的恩泽充盈丰沛。
No less true is the fact that Islam is not a loose, fragmentary, disjointed system from which one can pick and choose at leisure. On the contrary, it is a complete way of life with acts of worship and rites, as well as individual and collective obligations that are mutually complementary. Together they lead to a goal of which mankind is the sole beneficiary; a goal which ensures that hearts are purified, life is ennobled, and men co-operate for the common good and progress; a goal wherein abound God’s blessings.
一个人可能自称是穆斯林，即他接受这一宗教及其一切原则，经常礼拜，并遵行其他的功修，然而却缺乏信仰的实质和信念的真诚。事实上，他可能离这些品质还很远。因为有一些迹象表明这些品质是否在人们心中牢固确立。
A person may profess to be a Muslim, that is, he accepts this religion and all its principles, offers prayers regularly and observes other acts of worship, and yet is lacking in the essence of faith and sincerity of belief. In fact, he may be very far from these. For there are signs which indicate the firm establishment of these qualities in people’s hearts.
如《古兰经》第103章“时光”注释中所述，信仰的实质一旦在人们的心中和思想中牢固扎根，便会立即开始发挥作用，并在其行为中显现出来。该章明确强调：如果不是这样，那就没有信仰。
As explained in the commentary on Sūrah 103, The Declining Day, the essence of faith once firmly rooted in people’s hearts and minds, immediately begins to operate and manifest itself in their behaviour. The sūrah stresses unequivocally that, if this is not the case, there is no faith.
“你见过那否认宗教的人吗?他就是推开孤儿、也不督促他人供养贫困者的人。”(第1-3节)这章经文以一个问句开篇,面向所有能够看见的人,制造悬念并吸引他们的注意力,使他们去发现本章的对象与主题。这个被《古兰经》指明为否认伊斯兰教的人是谁呢?经文随即给出答案:“他就是推开孤儿、也不督促他人供养贫困者的人。”(第2-3节)
“Have you seen him who denies religion? It is he who thrusts the orphan away and does not urge others to feed the needy.” (Verses 1-3) The sūrah starts with a question addressed to all who can see, generating suspense and holding their attention in order to make them discover the target and subject of the sūrah. Who is this creature identified by the Qur’ān as the one who denies the religion of Islam? The answer is given immediately: “It is he who thrusts the orphan away and does not urge others to feed the needy.” (Verses 2-3)
这种对不信者的定义，与传统的信仰定义相比或许令人惊讶，但问题的关键正在于此。确实，否认信仰的人，就是那种粗暴地推开孤儿、羞辱他并伤害他感情，同时又不关心穷人及其福利的人。因为如果伊斯兰的真理在任何程度上触动了他的心，他就不会做出这样的行为。
This definition of unbelievers may sound surprising when compared with a traditional definition of faith, but this is the crux of the matter. Indeed the one who denies the faith is he who harshly pushes away the orphan, humiliating him and hurting his feelings, and who does not care for the needy or their welfare. For if the truth of Islam has touched his heart in any degree, he would not commit such acts.
真正的伊斯兰信仰不是一句口头的宣告，而是个人内心的全面转变，这种转变促使他对所有需要他照顾和保护的同胞施以善行并怀有善意。真主不要仆人们仅仅说些话语，而是要求他们以行动来支持所说的话，否则，这些话语就如同被吹散的灰烬一样轻飘而毫无价值。没有什么比以下三节经文更有力地证明这一事实，而这一事实正体现了信仰的本质。
True belief in Islam is not a verbal statement, but an overall change of the individual’s heart, motivating him to benevolence and goodwill for all his fellow beings that are in need of his care and protection. God does not want mere words from His servants but demands deeds to support the spoken words which, otherwise, are as weightless and valueless as blown ash. Nothing can be more forceful than these three verses in affirming this fact which represents the nature of faith.
我们在此无意就信仰与伊斯兰的界限展开法理上的讨论。这些界限在法律事务中是必要的，而本章则从真主的观点与裁定陈述事实，这与法律层面的视角大不相同。
We do not intend here to indulge in a juristic discussion on the boundaries of faith and Islam. These are required in legal affairs, whereas this sūrah states the facts from God’s point of view and judgement, which is quite different from the legal aspect.
接下来,真主通过一个具体的例子说明上文所指:"所以,那些礼拜而疏忽礼拜的人,真可悲哀。"(经文4-5节)这些经文包含真主对那些礼拜却不在意礼拜之人的谴责,或是对他们的毁灭威胁。这些人究竟是谁呢?他们是"装出虔诚的样子,却连最微小的帮助也不肯给予他人"的人。(经文6-7节)他们礼拜,却没有恰当地履行礼拜的要求。他们做了礼拜的机械动作,念出了礼拜的言辞,但他们的心从未因此而鲜活,也未从礼拜所给予的属灵滋养中获益。礼拜的本质与目的,及其组成部分,如诵读《古兰经》、祈祷和赞颂真主,从未存在于他们的灵魂之中。他们礼拜只是为了欺骗他人,而非出于对真主的虔诚。因此,他们礼拜时心不在焉,只是在外表上完成礼拜。穆斯林被要求经常礼拜,并且心中铭记,他们的礼拜是其唯独侍奉真主的体现。然而,对礼拜疏忽、心不在焉的人,礼拜不会给他们带来任何结果。因此,他们吝于对同类施以任何善意或帮助,对真主的任何仆人,也不肯给予哪怕最微小的施舍。
Next, God offers a practical illustration of what is meant above: “Woe, then, to those who pray but are heedless of their prayers.” (Verses 4-5) These verses contain God’s invocation against, or a threat of destruction to, those who offer prayers but are careless about them. Who exactly are such people? They are those “who put on a show of piety but refuse to give even the smallest help to others.” (Verses 67) Those who perform prayers but who do not aptly meet their requirements. They execute the mechanical aspects and pronounce the verbal formulae of prayers but their hearts are never alive to them, nor do they benefit by the spiritual nourishment prayers give. The essence and purpose of prayer and its component parts, such as Qur’ānic recitation, supplication and glorification of God, are never present in their souls. They offer prayers only to deceive others and not out of devotion to God. Hence, they are inattentive when they pray. They only outwardly perform their prayers. Muslims are required to offer their prayers regularly, having in mind that their prayers are a manifestation of their servitude to God alone. Thus, prayer leaves no result in those who are neglectful and inattentive to it. Consequently they refuse to give any kindness or help to their fellow beings and deny the slightest charity to any of God’s servants.
再一次，我们面对的是这一宗教的根本真理与本质。一节古兰经经文警告那些礼拜的人将遭毁灭——因为他们所做的只是毫无精神、缺乏意义的动作，其目的在于欺骗和作假，而并非出于对真主的虔诚。由于他们的礼拜未能触动内心，也未能改变其行为，这样的礼拜不仅毫无价值，反而成为一种罪过，他们必将因此受到惩罚。
Once again, we find ourselves presented with the fundamental truth and nature of this religion. A Qur’ānic verse threatens with destruction those who offer prayers precisely because they carry out meaningless movements devoid of any spirit or sense of purpose, intended for deceit and pretence, and not devoted to God. Since their prayers have not affected their hearts and behaviour, they are not merely useless but rather a sin for which they will be punished.
由此我们可以理解真主要求仆人信仰祂、崇拜祂的目的。祂并不为自己求取任何益处,因为祂无需任何人或任何事物。祂所关切的,只是他们自身的福祉与兴旺、心灵的净化,以及生活中的幸福。真主希望人类的生活得以提升、幸福,建立在纯正的动机之上,并以彼此的慈悲、手足情谊,以及心灵与行为的纯洁为特征。
We thus gather the purpose behind what God demands of His servants when He instructs them to believe in, and worship Him. He seeks no benefit thereof for Himself, as He is in no need of anyone or anything. All He cares for is their own welfare and prosperity, purification of their hearts and happiness in their lives. God wishes human life to be elevated, happy, based on pure motives and characterized by mutual compassion, brotherhood and purity of hearts and behaviour.
人类究竟要把自己带向何方？它正在离开这无边的慈悯，离开这美妙而崇高的道路。当人类就站在十字路口，眼前分明闪耀着信仰的光辉时，怎么还能甘心堕落，生活在可悲而昏暗的蒙昧（jāhiliyyah）荒野之中呢？
To where then is humanity driving itself, moving away from this abundance of mercy; away from this wonderful and sublime path? How can mankind debase itself to living in the wilderness of a wretched and gloomy jāhiliyyah when it beholds the splendid light of faith before its very eyes at the cross-roads where it now stands?