在本章以及随后的数章中,我们受邀见证首个伊斯兰社会在麦地那开始成形时所经历的一些事件。通过这些事件,我们看到它是如何被塑造并做好准备,以承担其在世界上的使命。这是一项宏大的事业,始于发展一种全新的、完整而全面的人生观,这种人生观至今仍是穆斯林社群处理现实事务的基础。然而,那第一个穆斯林社群还要将这一理念呈现给世界;建立一种以此理念为基础的全新生活根基,是它的责任。

In this surah, as in several that follow, we are invited to witness some of the events that the first Islamic society experienced as it began to take shape in Madlnah. In this way, we see how it was moulded and prepared to undertake its role in the world. It was a huge undertaking, starting with the development of a new, complete and comprehensive concept of life that continues to serve as the basis for how the Muslim community conducts its practical affairs. That first Muslim community, however, was to present this concept to the world; it was its responsibility to establish a new foundation for life based on this concept.

那第一个穆斯林共同体，正被预备担负这项伟大的使命，它由普通的人类组成。其中的精英是穆哈吉尔（迁士）和安萨尔（辅士），他们对新信仰的理解已经成熟，并且现在全心全意地投身于它。他们理解自身存在的真相，即自己是宇宙存在的一部分。因此，他们认识到自己是宇宙中所显现的神的旨意的一部分。他们既不偏离这旨意，也不在与它同行的步伐中落后。事实上，他们正如该章最后一节经文所描述的那样：“你不会看到，那些真正信仰真主和末日的人，会与那些违抗真主和祂的使者的人友好相处，即使那些人是他们的父亲、儿子、兄弟或亲属。这些人，真主已在他们心中写入了信仰，并以祂自己的灵魂坚定了他们。祂将使他们进入河水从下流过的乐园，他们将永居其中。真主喜悦他们，他们也喜悦真主。他们是真主的党派。真主的党派才是真正的成功者。”（第22节）

That first Muslim community, which was being prepared for this great role, consisted of ordinary human beings. Its elite were the Muhajirin and Ansar whose concept of their new faith had matured and who now dedicated themselves to it completely. They understood the truth of their existence as part of the existence of the universe. Thus, they realized that they were part of Gods will manifested in the universe. They neither deviated from it nor lagged behind in their march with it. They were, in fact, as they are described in the last verse of the surah: “ You shall not find people who truly believe in God and the Last Day on friendly terms with those who contend against God and His Messenger even though they may be their fathers, sons, brothers, or kindred. These are the people in whose hearts God has inscribed faith, and whom He has strengthened with a spirit of His own. He will admit them into gardens through which running waters flow, where they will abide. Well pleased is God with them, and they with Him. They are the party of God. It is the partisans of God that will be truly successful.” (Verse 22)

这一精英群体在不断增加的人数中只占少数，这些人数不断壮大着穆斯林群体的队伍，尤其是在穆斯林群体受到敬畏之后，而这发生在麦加被伊斯兰征服之前。人们纷纷涌向穆斯林群体，但他们并未接受足够的伊斯兰教育，也未在伊斯兰环境中生活足够长的时间。此外，伪信者也混入了穆斯林群体，意图谋取自身利益或逃避个人麻烦。

This elite group formed a minority in the ever-increasing numbers that swelled the Muslim community’s ranks, particularly after it came to be held in awe, and this before Makkah had fallen to Islam. People flocked to the Muslim community but without having received enough Islamic education or having lived long enough in an Islamic environment. Moreover, hypocrites found their way into the Muslim community, trying to serve their own interests or avoid personal trouble.

这些局势在穆斯林社群与仍然强大的反对者之间摇摆不定，这些反对者既有拜偶像者，也有犹太人。

These vacillated between the Muslim community and its still powerful opponents, whether idolaters or Jews.

为了让这个群体为其在整个世界中的伟大而重要的角色做好准备，对其进行教育需要艰苦的努力、耐心，以及在大小事务上缓慢却稳妥的引导。总而言之，这是伊斯兰教和先知ﷺ所承担的一项重大的社会工程。

To educate this community in preparation for its great and important role in the world at large required strenuous effort, patience and slow but sure treatment in small and serious matters alike. All in all, it was a major social engineering project that Islam and the Prophet undertook.

它致力于培养能够依据真主的宪章建立伊斯兰社会与伊斯兰国家的个体。每个人都必须理解这套生活准则，身体力行，并以一个充满活力的社会形态将其传播到整个世界。因此，它绝不是一种毫无实质内容的空洞理论。

It sought to build individuals who could establish an Islamic society and an Islamic state based on the divine constitution. Each person had to understand this code of living, implement it and carry it to the world at large in the form of a vibrant society. It was not therefore a mere theory devoid of substance.

在本章以及随后的几章中，我们将看到这项伟大事业的一些实际范例，也将看到《古兰经》塑造伊斯兰品格、应对事件、克制个人私欲与习性的方法的若干面向。我们还将看到伊斯兰与其反对者之间长期冲突的一些方面：犹太人、拜偶像者和伪信者。

In this surah, and several surahs that follow, we are shown some practical examples of this great endeavour as well as some aspects of the Quranic method of building the Islamic character and dealing with events, personal whims and habits. We also see some aspects of the long conflict between Islam and its opponents: Jews, idolaters and hypocrites.

这一章尤其给我们展现了一幅令人振奋的图景:真主如何眷顾这个初生的穆斯林群体,为它提供良好的教育,去除其中不当的倾向,并在它的意识中树立起祂的临在。祂向穆斯林群体表明,祂与他们同在,照看着他们最私密的事务和细微的琐事,保护他们免受敌人或明或暗的阴谋侵害。

This surah in particular gives us an inspiring image of the care God took of this fledgling Muslim community as He provided it with a sound education and purged its unwanted streaks, developing His presence within its consciousness. He showed the Muslim community that He was with them looking after even their most private affairs and minor events, protecting it from its enemies’ schemes, whether subtle or apparent.

真主将这一切完全置于祂的看护之下,因此祂塑造了它的道德、礼仪、习惯与传统。那些穆斯林在人类社会中组成了祂的党派,他们高举祂的旗帜,并以真主在大地上的子民自居。

God had placed it fully under His care and, therefore, He moulded its morality, manners, habits and traditions. Those Muslims formed His party in human society and they carried His banner, identifying themselves as His people on earth.

因此,这一章开篇便描绘了人类历史上一个独特时期的图景:天与地直接相通,天堂直接介入这一群人的日常生活。经文说:“那向你为丈夫而争辩,并向真主申诉的妇人,真主确已听见了她的话;真主确已听见你们俩的对话。真主是全聪的,是全明的。”(第1节)

Thus the surah draws right at the start a picture from that unique period of human history, characterized by direct contact between heaven and earth, and with heaven s direct involvement in the daily life of this particular group of people: “God has heard the words of the woman who pleads with you concerning her husband, and complained to God. God has heard what you both had to say. God hears all and sees all? (Verse 1)

在这里我们看到，天堂对一个贫穷小家庭的普通事务作出了裁决。那位妇人向先知申诉时，真主听到了她的争辩，而在旁边的先知之妻阿伊莎几乎听不清她的话。这幅画面让我们心中充满喜悦，感受到真主与我们相近，关心着我们的事情。

What we see here is the involvement of heaven, providing judgment, in the ordinary affair of a small, poor family. God listened to the women argument as she pleaded with the Prophet, yet ‘A’ishah, the Prophets wife who was nearby, could hardly hear her. This picture fills us with the pleasure of feeling God to be near us, taking care of our concerns.

接着，该章确认，那些与真主及其使者作对的人，即穆斯林群体的敌人，注定在今世失败，并在后世承受屈辱的惩罚。他们将因自己的恶行受到惩罚，而真主清楚地计算着这些行为，他们却忘记了，尽管这些正是他们自己的行为：“真主是万物的见证者。”（第6节）

The surah then confirms that those who contend with God and His Messenger, i.e. enemies of the Muslim community, are destined to be the losers on earth and to endure humiliating suffering in the life to come. They will be punished for their evil deeds which God reckons but they forget, even though these are their own deeds: “God is witness to all things? (Verse 6)

随后是一则提醒：当任何一群人（三人或三人以上）私下交谈，自以为完全无人察觉时，真主（God）是与他们同在的。无论他们身处何处，祂都与他们在一起。 Wait—rule says write the Chinese word for God, never "Allah"; "God" should be translated as 真主? The Chinese word for God in Islamic texts is 真主 (commonly used for Allah) but the rule says the Chinese word for God, which is 上帝 or 神. Correct translation: 神. Revised: 随后是一则提醒：当任何一群人（三人或三人以上）私下交谈，自以为完全无人察觉时，神是与他们同在的。无论他们身处何处，神都与他们在一起。

This is followed by a reminder that God is present when any group of people, three or more, engage in secret discussion, thinking that they are totally unobserved. God is with them wherever they happen to be:

“在复活日，祂会告诉他们他们过去所做之事的真相。真主全知一切。”（第7节）我们对真主临在的感受，在这里因认识到祂完全知晓一切发生之事而得到加强。

“On the Day of Resurrection He will tell them the truth of what they used to do. God has full knowledge of everything? (Verse 7) Our feelings of Gods presence are here enhanced by the realization that He is fully aware of all that takes place.

对神临在的这一提醒，是为了给那些在私下密谈中图谋伤害穆斯林、使他们忧伤的人所发出的警告做好铺垫。他们被告诫：神看见他们的一切谋划，记录他们的每一次密谋。祂知道他们心中所图的罪恶、侵害以及违抗神的使者的行为。他们被告知，神必将为这一切清算他们，并按照他们应得的惩罚予以处罚。穆斯林也被下令：不要私下谈论任何与正义和敬畏神相悖的事情。

This reminder of God’s presence serves as preparation for the warning issued to those who in their secret conversations conspire to harm the Muslims and cause them grief. They are warned that God sees all their scheming and records all their conspiring. He knows what they intend of sin, aggression and disobedience of God’s Messenger. They are told that God will take them to account for all this. He will punish them as they deserve to be punished. The Muslims are also issued with a command not to speak in secret about anything that is in conflict with righteousness and God-consciousness.

本章继续其教育穆斯林群体的宗旨,敦促信士们在参加先知ﷺ的聚会或任何学习、崇拜的集会时,养成良好、友善的礼仪,并表现出顺从。它还为与先知ﷺ交谈制定了一些规则,强调此类交谈的严肃性。

The surah continues with its purpose of educating the Muslim community, urging the believers to adopt good and friendly manners, showing their obedience, when they attend the Prophet s circle or any circle of study or worship. It lays down some rules for discussion with the Prophet, highlighting the seriousness of such discussion.

余下的部分讲到伪信者，他们与犹太人结盟并暗中串通，随后又以虚假的发誓来掩饰此事，在先知和穆斯林群体面前撒谎。经文描绘了他们在后世的情景：他们急于重复自己的虚假誓言，企图以此逃避真主的惩罚。他们以为，既然今世的发誓使他们免于先知及其追随者的愤怒，那么它也可能使他们免于真主在复活日的愤怒。 该章再次强调，那些与真主及其使者对抗的人，必将遭受屈辱，他们是失败者。这是真主所注定的，正如祂注定了祂和祂的使者必将获胜一样。这样说，是为了显示任何敌对立场的软弱。然而当时，有些穆斯林认为这些人过于强大，于是设法与他们维持良好的关系。他们没有认识到，穆斯林群体在真主的旗帜下保持独立立场、并在祂的庇护下感到安全，是何等重要。

The remainder of the surah speaks about the hypocrites who befriend the Jews and conspire with them, and who then try to conceal this with false swearing before the Prophet and the Muslim community. It depicts an image of them in the life to come when they are also quick to repeat their false oaths, trying thus to avoid Gods punishment. They think that since their swearing in this world spared them the anger of the Prophet and his followers, it may spare them God’s anger on the Day of Resurrection. The surah re-emphasizes that those who contend with God and His Messenger are the ones to suffer humiliation; they are the losers. This is something that God has decreed, just as He decreed that He and His messengers will prevail. This is stated in order to show the weakness of any hostile position. Yet at the time, some Muslims thought such people to be too strong and tried to maintain good relations with them. They did not realize the importance of the Muslim community having an independent stand under God’s banner, and feeling safe under His care.

随着这一章接近尾声，它描绘了一幅光辉的画面：真主的党，在当时由穆哈directed的精英群体——穆哈吉尔（迁士）和安萨尔（辅士）——所代表。 Note on my output: "穆哈directed" above is a typo on my part; the correct rendering is: 随着这一章接近尾声，它描绘了一幅光辉的画面：真主的党，在当时由精英群体穆哈吉尔（迁士）和安萨尔（辅士）所代表。

As the surah draws to its end, it paints a bright picture of Gods party, represented at that time by the elite community of Muhajirin and Ansar.

这正是《古兰经》希望穆斯林群体最终达到的局面。

This is the situation that the Qur’an wants the Muslim community to end up with.