本章节所讨论的这一sūrah段落，迄今为止都专门涉及伊斯兰社会的组织架构，论及婚姻、抚养孤儿、继承以及其他相关事务。从本段开始，该sūrah转向另一主题，为穆斯林群体提供如何面对敌人的指引。我们在评注前两章，即第2章《黄牛》（Al-Baqarah）和第3章《阿黎·伊姆兰》（Āl `Imrān）时，就已谈过这场斗争。

The passages of this sūrah which we have discussed so far dealt exclusively with the organisation of Islamic society, speaking about marriage, taking care of orphans, inheritance and other relevant matters. Beginning with this passage the sūrah turns to a different subject, providing guidance to the Muslim community on how to face its enemies. We have already spoken about this fight when we commented on the two preceding Sūrahs, 2, The Cow, or Al-Baqarah, and 3, The House of `Imrān, or Āl `Imrān.

这一章的重点随之转向，主要论述穆斯林社群与周边敌对社群之间的外部斗争，这场斗争是穆斯林社群过去曾经面对、如今仍然面对的。不过，这场斗争并不是从本章才开始的。本章之前所述的社会、经济与家庭方面的立法，所确立的各种道德准则，以及为使穆斯林社群具备其独特的伊斯兰特征而清除的蒙昧遗风，都与社群对其敌人的外部斗争息息相关。无论这些敌人是在麦地那，还是泛指整个阿拉伯半岛，一切都是为这场斗争做准备。这些立法与价值准则，代表着一场持续不断的努力，旨在以伊斯兰为基础奠定新社会的根基，使其能够面对敌人并战胜他们。

The sūrah now changes emphasis so as to speak mainly about the external battle the Muslim community had and has to fight against surrounding, hostile communities. The battle, however, does not begin at this particular point. All that has passed in the sūrah of social, economic, and family legislation, and all the moral values which have been established and the traces of ignorance eradicated so that the Muslim community acquires its distinctive Islamic features are all relevant to the external battle against that community’s enemies. Whether these enemies be in Madinah in particular or in Arabia generally, all was given in preparation for this battle. This legislation and these values represent a sustained campaign to lay down the foundations of the new society on the basis of Islam so that it may be able to face up to its enemies and overcome them.

正如我们在前面两章经文中所见，重点在于建设穆斯林社群的内部结构，包括其信仰、观念、道德价值、律法与制度。穆斯林社群也得到了关于其敌人本质、他们的手段、谋划和阴谋的完整介绍。信徒们带着安心、清醒的眼光和坚定的意志投入战斗，并充分了解即将面临的战斗以及敌人的本质。本章同样具备上述所有特点。

As we have seen in the preceding two sūrahs, priority is given to the building of the internal structure of the Muslim community, its faith, concepts, moral values, laws and systems. The Muslim community is also given a full briefing on the nature of its enemies, their methods, designs, and schemes. The believers are sent into the battle with reassurance, open eyes, and a strong will, as well as full knowledge of the nature of both the battle ahead and their enemies. All these features are true of this sūrah as well.

在各个层面上,《古兰经》都在指引这场斗争。在情感与意识方面,《古兰经》确立了一种新的信仰,建立在关于真主、主宰者、创造者的全新观念,以及关于存在的全新观念之上。它提供了新的价值与准则,使人性摆脱无明的一切痕迹,并将这些痕迹从社会中根除,代之以独特的伊斯兰特质。完成这些之后,《古兰经》又为穆斯林群体指明了如何应对其内部和外部的敌人,无论他们是犹太人、伪信者还是拜偶像者。对于这场战斗的结果无需忧虑,因为穆斯林群体已为迎战并战胜敌人做好了一切准备。它对自身内在结构、信仰、道德和社会制度的力量充满信心。

Throughout, the Qur’ān directs the battle on all fronts. In feelings and consciousness, the Qur’ān establishes a new faith based on a new concept of God, the Lord, the Creator, and on a new concept of existence. It provides new values and standards, purifies human nature of all traces of ignorance, eradicates these traces from society, and substitutes them with distinctive Islamic features. When it has done that, the Qur’ān provides guidance to the Muslim community on how to engage its internal and external enemies, be they Jews, hypocrites or idolaters. There need be no anxiety about the outcome of the battle since the Muslim community has undertaken all preparations to meet and overcome its enemies. It is fully confident of the strength of its inner structure, faith, morality and social system.

你难道没有看到那些曾被赐予天经之学问的人，他们用它换取迷误，并且想让你们也迷失正路吗？真主最知道你们的敌人是谁。真主足以做你们的保护者，真主足以做你们的援助者。犹太教徒中有一些人，他们曲解经文中的话语，

Are you not aware of those who, having been granted a share of Divine revelations, now barter it away for error, and want you too to lose your way. But God knows best who are your enemies. God is sufficient for you as a patron, and God is sufficient to give succour. Among those of the Jewish faith there are some who take (revealed)

他们歪曲话语，脱离其本义，说："我们听见了，但我们不服从。"又说："听吧，愿你听不见！"又说："请看顾我们。"他们以舌头歪曲经文，诋毁真道。假如他们说："我们听见了，我们顺从。"又说："请听我们的话，并请宽容我们。"那对他们必定更好、更正当。但真主因他们的不信而弃绝了他们，他们中只有少数人信道。（第44-46节）

words out of their context and say: “We have heard, but we disobey” and, “Hear; may you be bereft of hearing,” and, “Hearken to us.” Thus they distort the phrases with their tongues and imply that the true faith is false. Had they but said: “We have heard and we pay heed,” and “Hear us and have patience with us, “ it would have been for their own good and more proper. God has rejected them for their disbelief. It is only a few of them that believe. (Verses 44-46)

这是一系列感叹犹太人所持态度的经文中的第一段。它针对先知（愿主赐福并使他平安）以及每一位目睹这一独特立场的人。他们已被赐予一部分经典，即《讨拉特》（Torah），由神的使者穆萨（Moses）传达给他们，它本应为他们指引方向，使他们远离错误的道路。

This is the first in a long series of statements which wonder at the attitude taken by the Jews. It is addressed to the Prophet (peace be upon him) and to everyone who witnesses this singular stance. Since they have been given a portion of the Scriptures, namely the Torah, which was conveyed to them by God’s Messenger, Moses, it should have given them guidance, steering them away from their erroneous ways.

他们自以为拥有这部分经文所载的真主指引及其内涵，但他们仍然用它去交换迷误。"用……交换"这一措辞，或者更直译的"购买"，意义十分重大，因为它暗示这是经过权衡之后所采取的行动。他们拥有指引却置之不顾，所以宁愿停留在迷误之中。这笔交易并非出于无知或过失，而是在明知的情况下达成的。这一点极为特殊，因此《古兰经》对他们的这种态度表示惊讶。

They claim this portion and what it entails of Divine guidance, but they, nevertheless, barter it away for error. Use of the phrase, “barter it away for”, or more literally, “purchase” is very significant, because it implies an action taken after deliberation. They have guidance that they ignore and, hence, they prefer to he in error. The deal does not come as a result of ignorance or by mistake, but it is knowingly concluded. This is highly singular. Hence, the Qur’ān wonders at their attitude.

他们并不止于此。他们还希望遵循神圣指引的穆斯林误入歧途,并且动用一切手段和计谋来达到这一目的。他们设法遮蔽每一个指引的源头,使人无法走上正道。在这两个方面,穆斯林都被告诫要提防犹太人的阴谋。

They do not, however, stop at that. They want that the Muslims who follow Divine guidance go astray, and they employ all means and devices to achieve that end. They try to obscure every source of guidance so that no one can follow the right way. In both respects, a warning is given to the Muslims against the Jews’ schemes.

起初,这个疑问的措辞是泛指有经人。人们理解,其所直接指的,是麦地那的犹太人。现在,《古兰经》特指犹太人,并描述了他们在先知定居麦地那的早期、最终被制服之前,对先知所表现出的无礼行为:"犹太教徒中有些人,歪曲经文的原意,说:'我们听见了,但我们违抗。'又说:'你听着,愿你听而不闻。'又说:'请看顾我们。'他们用舌头歪曲字句,并暗指真道为假。"(第46节)

At first, the wondering question is phrased in a way which means the people of the Scriptures in general. It is understood that those who were directly meant by this were the Jews of Madinah. Now the Qur’ān specifies the Jews and describes their rude behaviour towards the Prophet in the early years of his settlement in Madinah, before they were finally subdued: “Among those of the Jewish faith there are some who take (revealed) words out of their context and say: ‘We have heard, but we disobey’ and, ‘Hear; may you be bereft of hearing,’ and, ‘Hearken to us.’ Thus they distort the phrases with their tongues and imply that the true faith is false.” (Verse 46)

他们如此放肆无礼，甚至歪曲经文中的启示性言辞。

They have been so impudent and rude that they even distort revealed statements.

很可能，这是在指他们对《讨拉》中的陈述作出了与其本意不同的解释。他们这样做，是为了否认一切指向最终神圣启示的经文，并删除《古兰经》——即真主最后的启示——所认可的每一条律法。显然，当同样的律法同时见于两部经典之中时，这便证明二者有共同的源头，因而也就证明了穆罕默德ﷺ的使命是真实的。

Most probably, this is a reference to their different interpretation of statements given in the Torah from how they were actually intended. They did this in order to deny every reference to the final, Divine message and to remove every piece of legislation endorsed by the Qur’ān, God’s final revelation. Obviously, when the same legislation is given in both Scriptures, this is evidence of their common source, and, consequently, it is evidence emphasising the truthfulness of Muĥammad’s message.

将宗教言论加以歪曲，使之迎合人们的欲望，这种现象在任何一群迷失方向的神职人员中都很常见。这些人把自己的宗教知识当作一种职业，用来服务于有权势者，同时又试图讨好那些想要摆脱宗教约束的民众。也许在这方面犹太人超过了其他所有民族，不过我们在当今也看到一些穆斯林把宗教知识当作谋生的职业。确实，其中一些人在这方面完全可以与犹太人一较高下。

Distortion of religious statements so that they may be brought in line with people’s desires is a phenomenon common to any group of clergy who lose their way and who look at their religious knowledge as a profession in the service of the powerful, and who try at the same time to appease those elements of the masses wishing to release themselves from the discipline of religion. Perhaps the Jews excel all other people in this respect, although we have seen in our time some Muslims who take their religious knowledge as a profession. Indeed, some of these can compete favourably with the Jews.

他们对先知的无礼竟到了这样的地步:他们直截了当地对他说:“穆罕默德,我们听见你所说的了,但我们违抗它。我们不准备信你,也不准备跟从你。”这再次表明,这些经文是在麦地那早期降示的。那时,犹太人对先知的态度可能极其粗鲁、冒犯。加上他们的恶劣礼仪和狡猾手段,他们在先知面前以表面上客气的方式表达自己。

Their rudeness towards the Prophet went so far that they said to him bluntly: “We hear what you say, Muĥammad! But we disobey it. We are not prepared to believe in you or follow you.” Again, this is an indication that these verses were revealed in the early period in Madinah. At that time, the Jews might have been so rude and offensive in their attitude to the Prophet. This is coupled with their bad manners and sly methods. They expressed themselves in a superficially polite way to the Prophet.

这两节经文是对有经人，尤其是犹太人的一项号召：信仰所降示的这部经典，它证实了他们手中已有的经典。同时也有一项警告：如果他们继续固执地拒绝这新的神圣信仰，并继续策划反对它，那么他们可能会遭到容貌被扭曲和受诅咒的结果。他们被指为偏离了对真主绝对独一的信仰，而这种独一信仰正是他们自身信仰的本质。

These two verses represent a call made to the people of the Scriptures, particularly the Jews, to believe in the Book, which has been sent down confirming what is already in their hands. This is coupled with a warning against their being misshaped and cursed, which can only be expected if they continue in their obstinate rejection of the new Divine faith and in their scheming against it. They are branded as deviant from the faith in the absolute oneness of God, which is also the essence of their faith.

真主绝不宽恕以物与祂并列。与此同时，真主宽恕的广大范围也得到了说明。由此，将其他神明与真主并列的严重性便被清晰地凸显出来。

God never forgives associating partners with Him. At the same time, the broad scope of God’s forgiveness is outlined. Thus, the enormity of associating other deities with God is delineated in sharp relief.

"你们这些被赐予经典的人啊！请信仰我所降下的、印证你们已有之经典的启示，免得我抹去一些面目，使其转向后背，或诅咒他们，正如我曾诅咒违犯安息日的人一样；真主的命令必定执行。真主绝不宽恕以物配主的罪过，除此以外的罪过，他愿意宽恕谁就宽恕谁。谁以物配主，谁就是捏造了一种重大的罪恶。"（第4章第47-48节）

0 you who have been given revelations! Believe in what We have bestowed from on high confirming that which you already have, lest We obliterate faces and turn them backward, or We reject them as We rejected the Sabbath-breakers: for God’s will is always done. God will never forgive that partners are associated with Him. He forgives any lesser sin to whomever He wills. He who associates partners with God indeed contrived an awesome sin. (Verses 47-48)

他们被以一种品质称呼，这种品质本应使他们率先积极回应伊斯兰：“有经典的人啊！你们应当信仰我所降示的、证实你们所有的经典的经典。”（第47节）既然他们曾领受启示，神的引导降临对他们而言并不陌生。赐予他们那些经典的主，如今号召他们信仰一种证实他们自身经典的讯息。如果仅此便足以提供明确的证据或有力的论证来接受信仰，犹太人本应率先皈依。但他们有自己的利益、野心、怨恨和仇恨。而且，他们自己也已偏离正道。《讨拉特》中称他们为“硬颈的民族”。因此，他们拒绝了信仰，并应受到严厉的警告：“你们当信仰，免得我们抹去一些脸面，使它们转向后方，或者我们诅咒他们，正如我们诅咒违犯安息日的人一样；神的命令必定执行。”（第47节）

They are addressed by the quality which should have made them the first to respond favourably to Islam: “O you who have been given revelations! Believe in what We have bestowed from on high confirming that which you already have.” (Verse 47) Since they had received revelations, it was no strange thing to them that Divine guidance should be given. The One who has given them those Scriptures is now calling upon them to believe in a message which confirms their own. If this were sufficient to provide a clear proof or strong argument to accept the faith, the Jews should have been the first to embrace it. But they had their own interests, ambitions, grudges and hatreds. Moreover, they themselves were deviant. They are described in the Torah as a “stiff-necked people”. Hence, they rejected the faith and they deserved the stern warning: “Believe... lest We obliterate faces and turn them backwards, or We reject them as We rejected the Sabbath-breakers: for God’s will is always done.” (Verse 47)

随着《古兰经》指引穆斯林群体与麦地那的犹太人作战，它对那些自称是神的选民的人感到惊讶。他们还声称自己是纯洁的，然而他们仍在歪曲神的话语，对神和祂的使者态度狂妄，并且信奉虚假的神灵。

As the Qur’ān directs the battle of the Muslim community against the Jews in Madinah, it wonders at those who claim that they are God’s chosen people. They further claim to be pure, yet they continue to distort God’s words and take an impudent attitude towards God and His Messenger, and believe in false deities.

因此,他们对真主作出虚假的断言,声称自己与真主亲近,不论他们的恶行有多严重。"你难道没有看见那些自称清白的人吗?实际上,是真主使他所意欲的人得以纯洁。他们连一根细线般的不公都不会受到。你看他们怎样捏造谎言诽谤真主。这已足以构成明显的罪过。"(第49-50节)

They, thus, assert false claims against God as they allege that they are close to Him regardless of the magnitude of their bad deeds. “Are you aware of those who consider themselves pure? It is indeed God who causes whom He wills to grow in purity. None shall be wronged by as much as a hair’s breadth. Behold how they fabricate lies against God. This is enough as an obvious sin [for anyone].” (Verses 49-50)

犹太人是上帝的选民，这是一种古老的说法，由犹太人自己宣称。上帝确实选择了他们，使他们成为向人类其余民族传递祂信息的承载者，并在当时赋予他们高于其他所有民族的尊贵地位。为了他们的缘故，祂毁灭了法老及其子民，并允许他们占有圣地。然而，他们偏离了上帝为他们所选定的道路，在地上大肆散布败坏，犯下各种恶行。他们的拉比将上帝所禁止的事物定为可以的，又将上帝所允许的事物定为禁止。民众跟随他们，对于拉比通过这种立法而实际宣称的神性主张，没有任何异议。拉比为了讨好当权者，并满足群众的欲望，篡改了上帝的律法。当人们遵从他们的拉比时，实际上就等于把拉比当作与上帝并列的主宰。

That the Jews are God’s chosen people is an age-old claim asserted by them. God has indeed chosen them to be the bearers of His message to the rest of mankind, giving them at the time a distinguished position above all other nations. He destroyed Pharaoh and his people for their sake and allowed them to take over the sacred land. They, however, deviated from the path God has chosen for them and spread much corruption in the land, perpetrating every evil. Their rabbis made lawful for them what God had forbidden and forbade them what God had made lawful. The people followed them making no objection to their effective claim to Godhead, which they were stating by virtue of their making such legislation. The rabbis changed God’s law in order to appease the people in power and to satisfy the desires of the masses. When they followed their rabbis, the people effectively considered them as lords, alongside God.

他们还吞食高利贷，削弱了他们与真主信仰以及真主所启示给他们的经典之间的联系。尽管如此，他们仍然宣称自己是真主的子民和宠儿。他们还声称，除了少数几天，地狱之火不会触及他们。他们进一步宣称，除了犹太人，没有人遵循正确的指引，也没有人能够蒙真主悦纳。他们这样把整个问题描绘成与真主有亲缘关系、并蒙真主偏爱的问题。真主绝非如此！真主与其受造物之间没有血缘关系，也没有任何特殊的亲缘。真主与他们之间唯一可能存在的关系，是通过接受正信、行善，并遵守真主所悦纳的制度而建立的。凡偏离此道者，都会招致真主的不悦。真主尤其不喜悦那些已蒙真主赐予正道，却有意背离正道的人。

They also devoured usury, and weakened their relationship with God’s faith and the Scriptures He revealed to them. Despite all this and much more, they continued to claim that they were God’s children and beloved ones. They also claimed that they would not be touched by the fire of Hell except for a few days. They further claimed that none follows proper guidance and none may be well received by God except the Jews. They, thus, depicted the whole question as one of affinity to God and favouritism by Him. Far be it from God to do that! There is no blood relation or affinity between God and any of His creation. The only relationship He may have with them is that established by adopting the true faith, doing what is good and maintaining the system He approves of. Anyone who deviates from this incurs God’s displeasure. God is particularly displeased with people to whom He gives true guidance and who deliberately turn away from it.

该章继续提请人们注意那些自称清白纯正之人的奇怪态度:他们信奉虚妄,随意背离神的指引。与此同时,他们却作证说,多神崇拜的阿拉伯人比信仰神、信奉祂的讯息与神圣法度的人更为正道。接着,经文对这些人及其态度进行了直言不讳的谴责。他们被描绘成嫉妒而吝啬之人。经文给出了他们反对伊斯兰的真正原因,这也标志着他们偏离了易卜拉欣的信仰,而他们却曾以归属于这一信仰为荣。经文同时明确警告他们:若坚持这种态度,必将通向火狱。

The sūrah continues to draw people’s attention to the singular attitude of those who claim to be pure, while they believe in falsehood and in arbitrary deviation away from Divine guidance. At the same time, they testify that the pagan Arabs were better guided than those who believed in God, His message, and the Divine constitution. This is followed by an outright denunciation of these people and their attitude. They are shown as envious and stingy. The true reason for their opposition to Islam which marks their deviation from the faith of Abraham, in belonging to which they took pride, is given together with a clear warning to them that persistence in such an attitude will inevitably lead to Hell.

你难道没有看到那些曾获得部分天启经典的人吗？他们信奉虚妄与邪僻，并对不信道者说，他们比信道者更有正道。这些人是真主所弃绝的；凡是真主所弃绝的人，你绝找不到援助者。难道他们在主的国度中有份吗？如果有，他们也不会给人哪怕像椰枣核上的凹槽那么一点。难道他们因真主以恩惠赐予他人的东西而嫉妒别人吗？我确已把经典和智慧赐给了易卜拉欣的后裔，并赐给他们伟大的国权。

Are you not aware of those who, having been granted a share of Divine revelations, now believe in falsehood and arrogant deviation [from Divine faith], and they say to the unbelievers that they are better guided than the believers. These are the ones whom God has rejected; anyone whom God rejects shall find none to succour him. Have they, perchance, a share in (God’s) dominion? If so, they would not give other people so much as [would fill] the groove of a date-stone. Do they, perchance, envy other people fir what God has given them out of His bounty? We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion.

其中有人信仰他，也有人背弃他。足以作为惩罚的，是火狱。（第51-55节）

Some of them believe in him and some turn away from him. Sufficient scourge is the fire of Hell. (Verses 51-55)

那些曾经获赐一部分经典的人，本应最先相信上主的新启示，并拒绝那些未蒙上主引导之人所倡导的偶像崇拜。他们始终被期望践行上主的启示，并将其落实于自己的生活之中。他们不可追随傲慢而任意的偏离之道，其中包括一切无法以神圣信仰加以支持的律法或规条。犹太人曾自诩清白，夸耀自己是上主所钟爱的子民，然而他们仍然追随虚妄，并且因允许自己的祭司和拉比为他们制定那些不能获得上主认可的律法，而犯下了以物配主之罪。此处将与神圣信仰相抵触的律法称为傲慢而任意的偏离，因为这等于人夺取了神性中最根本的要素之一，即立法的权柄。此外，这也意味着对神圣律法的反叛，而神圣律法确保人遵循公正与正义的准则。那些相信这类虚妄、追随这类任意而傲慢之偏离的人，要么是不信者，要么是以物配主者。因此，《古兰经》对那些已获赐部分经典却明知故犯地偏离经典的人感到诧异。

Those who were given a portion of the Scriptures should have been the first to believe in God’s new revelations and to reject the idolatry advocated by those who received no guidance from God. They are always expected to put God’s revelations into practice and to implement them in their lives. They must not follow arrogant, arbitrary deviation, which includes every rule or law that cannot be supported by Divine faith. The Jews, who used to claim purity for themselves and boast that they were God’s beloved people, followed falsehood, nevertheless, and were guilty of associating partners with God when they allowed their priests and rabbis to enact for them legislation which could not be sanctioned by Him. Laws which are in conflict with Divine faith are described here as arrogant, as arbitrary deviations because they involve the usurpation by man of one of the most essential elements of Godhead, namely legislative authority. Moreover, it signifies rebellion against Divine law, which ensures that man abides by the rule of right and justice. Those who believe in such falsehood and follow such arbitrary and arrogant deviation are either unbelievers or idolaters. Hence, the Qur’ān wonders at them having been given a part of the Scriptures for they knowingly deviate from it.

接下来的两节经文谴责他们反对先知和穆斯林的行为,嫉妒他们得到真主的恩惠:启示、胜利与力量。他们羡慕真主以恩典赐予穆斯林的一切,自己却没有给予他们任何东西。他们认为真主赐予自己以外任何人的恩惠都是不应得的,尽管真主早已将许多恩典赐予他们和他们的先辈。真主的恩惠并没有教会他们慷慨,也没有使他们摆脱嫉妒。“难道他们拥有主国的一份吗?若是这样,他们就不会给人哪怕像枣核凹槽那么小的一点东西。难道他们嫉妒别人,因为真主凭恩典赐予了别人吗?我确已把经典和智慧赐予易卜拉欣的后裔,也确已赐予他们伟大的国权。”(第53-54节)

The next two verses denounce their opposition to the Prophet and Muslims generally, begrudging them God’s favours of revelations, victory and strength. They envy them what God has granted them of His grace. They have not given them anything of their own. They view as undeserved, any favour God grants to anyone other than themselves, although He has bestowed on them and their predecessors much of His grace. His bounty has not taught them to be generous, and has not rid them of their envy. “Have they, perchance, a share in (God’s) dominion? If so, they would not give other people so much as [would fill] the groove of a date-stone. Do they, perchance, envy other people for what God has given them out of His bounty? We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion.” (Verses 53-54)

这是一种多么令人惊讶的态度。他们无法忍受真主赐予祂的任何仆人任何恩惠。难道他们是祂的伙伴吗？赞美至洁的真主，祂不需要任何伙伴。他们在祂的财富和产业中有份吗？而祂正是从这些财富中赐予恩典？

This is an amazing attitude. They cannot tolerate that God grants any of His servants any favour. Are they His partners? Glorified be He to take any partners. Do they have any share in His wealth and property, from which He bestows His gifts?

倘若他们拥有任何这样的份额，他们连一丁点儿都不会施舍给别人。这里使用的阿拉伯语词"一丁点儿"（naqir），指的是椰枣核背面或其凹槽上可见的一个小斑点。以色列人自私到连这一点也不愿给予他人，假如他们在上帝的财富中真有任何份额的话。我们赞美上帝，他们并没有任何份额，否则全人类都将灭亡。

Had they any such share, they would have not given anyone a trifle. The Arabic expression used here for “a trifle” is a term which signifies a little mark which may be seen at the back of a date-stone or its groove. The Israelites are too selfish even to give that to people, had they any share in God’s wealth. We praise God that they do not have any share, otherwise all mankind would have perished.

或者是出于嫉妒吗？他们嫉妒先知ﷺ和穆斯林所获得的巨大恩典，因为真主降示了使他们获得重生的宗教。 Wait: the rules say God, not Allah, so I should write 真主 only if it's "Allah". The original says "God", so use 神 (the Chinese word for God). Corrected: 或者是出于嫉妒吗？他们嫉妒先知ﷺ和穆斯林所获得的巨大恩典，因为神降示了使他们获得重生的宗教。

Or is it envy? They envied the Prophet and the Muslims the great bounty God gave them when He revealed to them the religion that brought about their rebirth.

因此，祂赋予了他们独特的品格，以及信心、安定、光明、纯洁和力量。这无疑是出于他们的嫉妒，同时也因为他们意识到自己未能实现在阿拉伯人身上施加道德与经济权威的野心——那是一个在拥有像样的宗教之前就已四分五裂的民族。

Thus He gave them their distinctive character, as well as confidence, reassurance, light, purity, and strength. It is certainly their envy, along with their realisation that they had missed out on achieving their ambitions to impose their moral and economic authority on the Arabs, a nation that was divided before it had any religion worthy of the name.

在此处，这一章谈论的是易卜拉欣的后裔对信仰的坚守或背弃，它陈述了适用于一切信徒和非信徒、一切宗教、一切时代的报应总则。这里以末日审判的场景来表述："凡否认我的迹象的人，我将使他们遭受火刑；每当他们的皮肤被烧焦，我就换给他们新的皮肤，以便他们尝尽痛苦。真主确是万能的，至睿的。至于信道并行善的人，我将使他们入于下临诸河的乐园，他们将永居其中。他们在那里有清净的配偶，我将使他们进入浓密的荫凉之中。"（第56-57节）

At this point, the sūrah, which speaks of adherence to faith or lack of it among Abraham’s descendants, states the general rule of reward which applies to believers and unbelievers alike, in all religions and at all times. Here it is stated in the form of a scene from the Day of Judgement: “Those who disbelieve in Our revelations We shall, in time, cause them to endure fire: every time their skins are burnt off, We shall replace them with new skins, so that they may taste suffering [in full]. God is indeed Almighty, Wise. But those who believe and do righteous deeds We shall admit into gardens through which running waters flow, where they shall abide beyond the count of time. There they shall have pure spouses, and We shall admit them into a cool, dense shade.” (Verses 56-57)

“每当他们的皮肤被烧焦，我就会换上新的皮肤，让他们尝尽痛苦。”{这是一幅永无止境的景象，仿佛就摆在我们眼前，一次又一次地重演。我们的心神集中于此，无法移开目光。这是一幅令人恐惧的景象，而令人恐惧的事物，往往能吸引并牢牢抓住人们的眼睛。}

“Every time their skins are burnt off, We shall replace them with new skins, so that they may taste suffering [in full].” It is a never- ending scene, placed before our own eyes, and repeated time after time. Our minds concentrate on it and we would not stare away. It is a fearful scene and what is fearful may attract and hold people’s eyes.

当描绘这一场景时，其持续不断的重复可以用两个词来表达：

When the scene is portrayed, its continuous repetition is expressed in two words:

“每当”。这一句话半句之内就描绘出极其可怕的景象：“每当他们的皮肤被烧焦……”这是令人惊叹的、超乎寻常的景象。句子的后半部分进一步突出了这一效果：“我将用新的皮肤替换它们”。随后，在这一主观句的后半部分，恐惧的效果被进一步强化并延续下去。这是对不信者的恰当报应，因为让人信仰真主的一切理由都已经给予了他们。“以便他们尝到刑罚的滋味。”真主完全有能力以这种方式惩罚他们，也明智地为他们选择了这种惩罚：“真主确是万能的，至睿的。”与这永不熄灭的火焰、永远被烧灼的皮肤相对照，我们看到了对那些信仰真主并将信仰付诸行动者所给予的完美报酬的完整图景。他们将被安置在“下临诸河的乐园”中。这是赐予他们的永恒报酬，用以强调安居与持续的要素：

“Every time”. It is depicted as extremely fearful in half a sentence: “Every time their skins are burnt out...” It is amazing, supernatural. This effect is brought out in the second half of the same sentence: “We shall replace them with new skins”. Then the effects of fear are emphasised and perpetuated in the second part of the subjective sentence. It is a fitting recompense for disbelief, when all the reasons for believing in God have been provided. “So that they may taste suffering din full].”God is certainly able to punish them in this way, wise to choose it for them: “God is indeed Almighty, Wise.” In opposition to this ever-burning fire, with ever-burning skins, we have a full picture of the perfect reward granted to those who believe in God and translate this belief into action. These are placed in “gardens through which running waters flow”. It is a reward given them forever, to emphasise the elements of settlement and continuity: