这些经文很可能是在麦地那时期早期降示的，大约在乌侯德之战（公元626年）之后，壕沟之战（公元627年）之前。从这段经文中呈现的穆斯林社群的图景，也给人这样的印象。它表明穆斯林社群内部存在多种群体：有些群体尚未成熟，有些则不愿接受伊斯兰信仰，于是采取了欺诈和虚伪的做法。这也意味着穆斯林社群仍然需要大量的教育和引导，使其融入伊斯兰之中。这是一个需要额外激励和鼓舞的社群，以便承担压在其肩上的巨大任务，并在两方面达到要求：一方面是信仰的理念，另一方面是与敌对势力的对抗。

Most probably, the verses in this passage were revealed early in the Madinah period, possibly after the Battle of Uĥud (626 AD) and before the Battle of the Moat (627 AD). The picture of the Muslim community that emerges from these verses gives that impression. It suggests the existence of a multiplicity of groups within the Muslim community; groups that were yet to mature, or unwilling to embrace the faith of Islam, and who resorted to duplicity and hypocrisy. It implies that the Muslim community was still in need of an extensive effort of education and induction into Islam. A community that required additional motivation and encouragement in order to take on the enormous task placed on its shoulders and meet its requirements, with respect to the concepts of the faith on the one hand and the confrontation with hostile forces on the other.

这并不减损这样一个事实：那个社群中有许多人，其信仰、学识与理解都达到了无与伦比的卓越与高度。这里我们指的是整个穆斯林社群。就其当时的状况而言，它是一个由各种不同且并不同质的成分混合而成的熔炉，而正如这些经文所显示的，它需要更大程度的融合与协调。

This in no way detracts from the fact that there were in that community many individuals whose faith, knowledge and understanding had scaled unparalleled heights of excellence and distinction. We are referring here to the Muslim community as a whole. In its condition at the time, it was a melting pot of different, non- homogeneous elements and, as these verses appear to indicate, in need of greater integration and harmonisation.

仔细审视这些训示的主要特点,会让我们走进穆斯林社会以人为本的、却常被忽视的生活环境。一旦看到这一点,我们便能洞察这个社群的优势与弱点。我们可以看到,《古兰经》如何同时与人性的软弱作斗争,并对抗蒙昧无知与其他敌对势力对社会造成的影响。我们可以观察《古兰经》的教育过程如何在现实世界中改造那些乐于接受的人。此外,我们还见证了它为此目的所付出的持续努力,直至它能够将这群才智与品质各不相同的人,从蒙昧的深渊提升到卓越、融合与同质的高度,而这一切都在人性所允许的范围之内。这一切,都发生在先知穆罕默德ﷺ生命的后半段。

A closer look at the main features of these instructions takes us into the often- forgotten environment of the Muslim community in its human mode. Once we see this, we can perceive that community’s strengths and weaknesses. We can see how the Qur’ān conducts the battle against human weakness and fights the effects of religious ignorance and other hostile forces on society, all at the same time. We can observe the Qur’ānic process of education as it transforms receptive individuals in the real world. Furthermore, we witness part of the continuous effort it dedicated to this purpose until it was able to pick up that group of human beings, with varying calibre and qualities, from the depths of ignorance to such heights of excellence, integration and homogeneity, all within the limits of human nature. All this was witnessed during the latter part of the Prophet Muĥammad’s life.

信士们啊！你们应当防备（敌人），然后或分队出征，或全体出征。你们中确有迟延不去的人；如果遭遇灾难，他会说：“真主确已恩待我，我没有与他们一同作战。”但如果你们获得真主的恩惠，他必定会说——仿佛你们与他之间从未有过爱情一样——“唉，但愿我曾与他们同去，那我必定能获得巨大的胜利。”（第71-73节）

Believers, be fully prepared against danger, and go to war either in small groups or all together. There are indeed among you such as would lag behind, and then, if a calamity befalls you, say, “God has bestowed His favours upon me in that I was not present with them!” But if good fortune comes to you from God, he is sure to say — just as if there had never been any question of love between you and him — “Oh, would that I had been with them; I would surely have had a [share in a] mighty triumph.” (Verses 71-73)

这条劝告是由“最高指挥”，即全能的真主，向信士们发出的；祂制定计划，为信士指明前进的方向。人们总是惊叹于《古兰经》竟如此频繁地为穆斯林勾勒出即将开展之任务的蓝图或作战部署，尽管是以概括的形式。在别处，《古兰经》同样为穆斯林提供了一个总体计划，说：“信士们啊！你们应当与你们附近的不信道者作战，让他们在你们身上发现严厉。”（9：123）这里又给出了所应采用的“战术”建议：“……你们要充分戒备危险，或分队出征，或全体出征……”在第10章《战利品》中，此类例子有很多（第57节及以下各节）。

This piece of advice is given to the believers by the “high command”, God Almighty, who sets out the plan and points the way for believers to go. One is always amazed at how often the Qur’ān actually outlines for the Muslims, albeit in a general form, the blueprint, or order of battle, for the task they are about to undertake. Elsewhere, we find the Qur’ān offering the Muslims a general plan, saying: “Believers, fight those unbelievers who are near to you and let them find you adamant.” (9: 123) Here it gives advice on the “tactics” to be employed: “...Be fully prepared against danger, and go to war either in small groups or all together... “ In Sūrah 10, The Spoils of War, there are many instances of this kind (verses 57 ff.).

因此，《古兰经》不仅教导穆斯林崇拜的规则和宗教仪式，或道德与伦理原则，正如那种肤浅的宗教观所认为的那样，它还关涉他们的整体生活，涵盖现实世界中生活的一切发展与衍生问题。基于此，伊斯兰教理所当然地要求对人类生活拥有全面的主导权。它要求穆斯林，无论是个人还是群体，都必须完全顺从并遵循其生活方式与教义，别无他选。它明确拒斥这样一种观念：穆斯林无论作为个体还是集体，都可以为组织自己的生活寻求多种来源——个人生活（包括宗教、伦理、道德方面以及崇拜仪式）依据真主的启示，而经济、社会、政治和国际事务则取自其他来源，或纯粹基于人类的思想。这种思想的职责，仅仅是从《古兰经》中推导和演绎出适用于生活中实际且不断变化的情况与发展的详细规则和原则，正如本章最后一段所述。否则，一切关于真正信仰伊斯兰教的主张都毫无意义。那些采取这种双重标准的人，并未充分领会伊斯兰的信仰与精神，也未理解其基本原则。其中最首要的是“除真主外别无应受崇拜者”这一信条。这一信条奠定了基础，确立了这样的原则：真主是世界上唯一且终极的统治和立法权威。

Thus, the Qur’ān not only teaches the Muslims the rules of worship and religious rites, or moral and ethical principles, as the pathetic view of religion suggests, but it also deals with their life as a whole, covering all the developments and ramifications of life in the real world. On this basis, Islam rightfully demands full hegemony over human life. It accepts from Muslims, individuals as well as societies, nothing less than total submission and compliance with its way of life and teachings. It specifically rejects the idea that Muslims should, individually or collectively, seek several sources for organising their life: one for their personal life — religious, ethical and moral aspects as well as rituals of worship — based on God’s revelations, and another for economic, social, political and international matters taken from different sources or based purely on human thought. The duty of such thought is nothing more than to derive and deduce from the Qur’ān detailed rules and principles applicable to life’s practical and ever-changing situations and developments, as outlined in the last passage of this sūrah. Otherwise, all claims of true belief in Islam are meaningless. Those who adopt such double standards have not fully absorbed the faith and spirit of Islam or appreciated its fundamental principles. The first among these is the belief that “there is no deity except God”. This is the basis that lays down the principles that God is the only and the ultimate ruling and legislating authority in the world.

你们中确有这样的人，他会故意落后；若你们遭遇灾难，他便说：“真主赐恩于我，使我没有与他们同去。”但若你们从真主那里获得恩泽，他必定会说——仿佛你们与他之间从未有过任何情谊一样——“唉，但愿我与他们同去，那我就必定能获得巨大的胜利。”（第72-73节）

There are indeed among you such as would lag behind, and then, if a calamity befalls you, say, “God has bestowed His favours upon me in that I was not present with them!” But if good fortune comes to you from God, he is sure to say — just as if there had never been any question of love between you and him — “Oh, would that I had been with them; I would surely have had a [share in a] mighty triumph.” (Verses 72- 73)

穆斯林被劝告要组织起来，或是分成小股队伍，或是组成一支完整的战斗部队，不可让其中任何人犹豫不前或落在后面，正如实践中常常发生的那样。他们必须保持警惕，不仅要防备外部的敌人，也要防备那些留在后方、劝阻他人参加这场圣战的人。

The Muslims are advised to mobilise themselves into either small parties or as a fully-fledged fighting force, and not to allow any of their numbers to dither or lag behind, as often happened in practice. They must be vigilant, not only with respect to their external enemy, but also towards those among them who stayed behind and who discouraged others from joining this jihād.

这里为表示"落后者"之位所选用的阿拉伯语词汇，极具力量，也十分贴切。这个词给人一种迟缓的印象，仿佛念出它时人便会踉跄一下。它的读音本身就强烈地暗示了它所表达的含义。这正是《古兰经》有力而富有风格的文辞的特点之一。

The Arabic term chosen here to denote the laggards’ position is particularly potent and appropriate. It is a word that gives the impression of slowness, as if one stumbles when it is pronounced. Its sound gives a strong hint of the meaning it conveys. That, itself, is characteristic of the Qur’ān’s powerful and stylistic prose.

句子的强调结构也表明，这些拖延退缩者——他们人数其实只有寥寥几个——执着而热切地追求着自己的目的。这说明他们的行为对社群造成了严重影响。因此，《古兰经》将注意力集中在他们身上及其意图上，以其独特而生动的风格，勾勒出他们可憎的特质。他们的品性、意图，以及他们的一切作为和主张，都被暴露在众人面前，仿佛置于显微镜下审视，其秘密、目标和动机一一被揭示出来。

The emphatic structure of the sentence also suggests that these foot draggers, and they were only a handful, were persistent and ardent in their pursuit. This indicates the serious effect their actions had had on the community. Hence, the Qur’ān focuses its attention on them and their intentions outlining, in its own uniquely graphic style, their abhorrent characteristics. Their character, intentions, and all their exploits and claims are exposed for all to see, as if being scrutinised under a microscope, revealing their secrets, aims and motives.

在先知的时代，他们是这样的人；正如今天所见，他们虚伪、软弱、两面三刀、心胸狭隘。他们只看到自身眼前的利益，也从不把目光放得比自己有限的个人利益更远。他们希望生活只围绕一个焦点旋转：那就是他们自己，而他们从不忽略这一点。

They are shown then, during the Prophet’s time, as they are shown today to be hypocritical, weak, two-faced and small-minded. They perceive nothing other than their own immediate self-interests, nor do they ever look farther than their own limited and personal interests. They wish that life should revolve around a single focal point: themselves, which they never overlook.

该章继续前行，试图震动这些懈怠者，激发他们追求后世更好、更长久之回报的志向。它激励他们以今世易后世，许诺他们在两世都得到真主的恩典与祝福，其最终结果或是胜利，或是殉道。"那些愿以今世生活换取后世的人，应当为真主之道而战。凡为真主之道而战，无论战死或得胜，我都将赐予他丰厚的报酬。"（第74节）

The sūrah moves on, trying to shake these laggards and stimulate in them an ambition to gain the better and longer lasting rewards of the hereafter. It spurs them on to trade-in this life for the life to come, promising them God’s grace and blessings in both worlds and a final outcome of either victory or martyrdom. “Let them fight in God’s cause — all who are willing to barter the life of this world for the life to come. To him who fights in God’s cause, whether he be slain or be victorious, We shall grant a rich reward.” (Verse 74)

伊斯兰教只承认为了真主的事业而进行的战斗为正当的战斗。它不接受仅为物质利益、统治、或个人或民族的荣耀而进行的战斗。伊斯兰教不主张为占领土地或支配其他群体而战。它也不认可以获取或控制工业原材料、消费市场，或资本与投资为目的的战斗。

Islam recognises no legitimate fighting other than what is taken in support of God’s cause. It does not accept fighting merely for material gain, dominance or glory, whether personal or national. Islam does not advocate fighting for the occupation of land or the domination of other communities. It does not approve of fighting which aims at the acquisition or control of industrial raw materials, or consumer markets or for capital and investment.

伊斯兰并不倡导为了某个个人、王朝、阶层、国家、民族或种族的荣耀而战斗。它所认可的唯一战斗，是为了真主的事业而进行的：为要在世上确立祂的秩序与生活方式，并确保人类能够获得其中的益处、恩惠与普世的公义。除此之外，在伊斯兰所倡导的这套普世、人道而又源自神圣的制度之下，每个人都可以依照自己的信念，自由地选择自己的信仰。

Islam does not promote fighting for the glory of a particular individual, dynasty, class, state, nation or race. The only fighting it approves of is that undertaken for God’s cause, to establish His order and way of life in the world, and to ensure that humanity gains from its benefits, blessings and universal justice. Beyond that, everyone is free to choose one’s beliefs, according to one’s convictions, under the universal, humane and Divine system Islam advocates.

当一名穆斯林为了这样的目的而战并因此牺牲时，他就是烈士，真主必将依此给予他相应的回报。如果他为了其他任何目标而战，他不会被视为“烈士”，真主那里也不会为他储存任何回报。他的报酬将来自他所选择为之而战的其他任何庇护者。把这样的人称为“烈士”是不实的，并且是对至高无上的真主的冒犯。

When a Muslim, fighting for such a purpose, is killed, he is a martyr and will be rewarded accordingly by God. If he fought for any other objective, he would not be considered a “martyr” and no reward will be stored for him with God. His reward, instead, will come from whatever other benefactor he chose to fight for. To call such people “martyrs” is false and constitutes an affront to God Almighty.

这节经文讲得非常明确：那些为了来世而舍弃今世的物质和即时回报的人，应当为真主的事业而战。无论他们是战死还是获胜，他们都将得到真主的恩典。经文说："凡为真主之道而战的人，无论他是阵亡还是得胜，我都要赐给他重大的报酬。"因此，《古兰经》提升了穆斯林的灵魂和品格，使他们无论结果如何，都怀有对真主恩典的希望。它减轻了人们对死亡的恐惧，也消除了对战利品的贪念，因为与真主的恩典相比，今生的生命和战利品都毫无意义。经文劝诫穆斯林不要做这种亏本的交易，即用来世的报酬去换取今世的利益。这样的交易必然导致损失，无论他们在战场上是胜是败。这两种报酬之间无法相提并论。

在描绘了摇摆不定的穆斯林的处境之后,这一章转而向整个穆斯林群体发出呼吁。它诉诸那些对弱者的遭遇想必颇为敏感的穆斯林,即那些在麦加多神教徒手中受苦的弱势男女老幼。倘若这些弱者能够迁往麦地那——那片伊斯兰之地,他们本可以获得庇护与安全。这些受害者正在寻求拯救,并向真主祈祷,求祂将他们从压迫与侵害的魔爪中解救出来。本章强调,穆斯林被号召毫不犹豫、毫不动摇地为之而战的目标,是崇高、尊贵而有尊严的。

Having portrayed the position of wavering Muslims, the sūrah goes on to address the whole Muslim community. It appeals to Muslims who are presumably sensitive to the cause of weaker men, women and children who suffered at the hands of the Makkan unbelievers. Had such weaker elements been able to migrate to Madinah, the land of Islam, they would have enjoyed protection and safety. These victims were seeking salvation and praying to God to rescue them from the clutches of oppression and aggression. The sūrah emphasises the nobility, honour and dignity of the purpose for which Muslims are called upon to fight without hesitation or vacillation.

“你们为何不为真主的大道，并为那些受压迫的无助男女和儿童而战呢？他们呼求：‘我们的主啊！求你把我们从这个居民都是不义者的城市中救出去吧！求你从你那里为我们派遣一位保护者，求你从你那里为我们派遣一位援助者！’”（第75节）

“And why should you not fight in the cause of God and the utterly helpless men, women and children who are crying, ‘Our Lord! Deliver us from this land whose people are oppressors, and send forth to us, out of Your grace, a protector, and send us one that will help us.’” (Verse 75)

该章节提出疑问：信士们怎能在为真主的事业而战、拯救那些无助的男人、女人和儿童时犹豫不决呢？这些人的悲惨处境能激起信士的热忱、尊严与情感。这些不幸的人因其信仰和宗教信念而遭受最恶劣的迫害。宗教迫害远比夺取物质财产或个人财物更为可怕，因为它触及人类生命的本质，而一切物质考量都居于其次。

The sūrah enquires: How can believers hesitate to fight for God’s cause and rescue helpless men, women and children whose poignant conditions stir believer’s enthusiasm, dignity and emotion? These were hapless people, suffering the worst type of persecution because of their beliefs and religious convictions. Religious persecution is far more terrible than making away with material or personal possessions, because it strikes at the essence of human life to which all material considerations are secondary.

那些脆弱而心碎的妇女和儿童的景象令人痛心，那些无力捍卫自身信仰的无助老人的景象同样如此。仅凭这些画面，就足以激励信士采取行动。因此，《古兰经》深刻而有力地谴责了对这些求助呼声视而不见的倾向。

The image of vulnerable and heart-broken women and children is heart-rending, and so is that of the defenceless elderly who are unable to defend their beliefs. These images alone are powerful enough to spur believers into action, and so the Qur’ān, profoundly and effectively, denounces the inclination to ignore such calls for help.

在此有必要就伊斯兰教中"祖国"与"国籍"的概念略作评述。经文中所说"居民为不义者"的那片土地，在此语境下被视为敌对之地，穆斯林有义务从那里救出受压迫的穆斯林同胞，这片土地就是麦加。号召去与不信者作战的紧迫性，针对的正是那些已迁居麦地那的麦加移民，即迁士（Muhājirīn）。

It is appropriate here to comment on the concept of homeland and nationality in Islam. The land “whose people are oppressors” which, in this context, would be considered hostile and from which Muslims are obliged to rescue their oppressed fellow-Muslims, was Makkah, the land of the Muhājirīn (those who had immigrated to Madinah). The urgency of the call to go and fight the unbelievers is addressed to these Makkan immigrants who had settled in Madinah.

接着是另一种心理上的触动，用以激发热情与斗志，并明确双方各自为之而战的价值与目标。{“信道的人为主道而战，不信道的人为邪恶而战。那么，你们应当与撒旦的朋友们作战，撒旦的诡计实在是软弱的。”}（第76节）

Then follows another psychological touch to inspire enthusiasm and vigour, and to define the values and objectives for which each side is fighting. “Those who believe fight in the cause of God, and those who reject the faith fight in the cause of evil. Fight, then, against the friends of Satan. Feeble indeed is the cunning of Satan.” (Verse 76)

一刀之下，人们被区分开来，界限被划定，目标也被清楚地标明，人类因此分成了两个截然不同、彼此分离的阵营。"信道的人为真主而战……"以及"……不信道的人为恶魔而战。"（第76节）

In one stroke, people are set apart, lines are drawn and objectives are clearly identified, as mankind are divided into two distinct and separate camps. “Those who believe fight in the cause of God...” and “... those who reject the faith fight in the cause of evil.” (Verse 76)

信士们为维护真主的秩序、确立祂的律法与公正而战，是为了在众人之中、奉至能的真主之名，而非以其他任何旗号。

Believers fight in order to uphold God’s order and establish His laws and justice “among people” in the name of God Almighty, rather than under any other banner.

他们承认并证实，唯有真主是主宰，因此祂是统治者。

They acknowledge and attest that God alone is the Lord and, therefore, He is the Ruler.

而不信道者则为邪恶的事业而战,提倡各种不同的思想体系与法律制度,而非真主至高者所定的道。他们所秉持的各种价值观与标准,也都与真主所制定的不同。在这场较量中,信士得到真主的支持与庇护。而不信道者则凭借其各种信仰、思想、价值观与方法,依赖撒旦的庇护与支持。

Unbelievers, however, fight in the cause of evil, advocating various ideologies and legal systems, other than that of God Almighty. They uphold various values and standards that are different from those laid down by God. In this contest, the believers stand supported and protected by God. The unbelievers, with their various beliefs, ideologies, values, and methods, rely on Satan’s protection and support.

总的来说,他们是他的追随者和支持者。

Collectively, they are his followers and supporters.

真主指示信士们要与撒旦的盟友作斗争，不要惧怕他们的力量或诡计："你们应当与撒旦的盟友作战，撒旦的诡计实在软弱。"（第76节）

God instructs the believers to confront Satan’s supporters and not be afraid of their power or cunning: “Fight, then, against the friends of Satan. Feeble indeed is the cunning of Satan.” (Verse 76)

因此,穆斯林站在坚实的根基之上,背后有充分的保护。他们确信自己是在为真主而战,并不期望从中获得任何个人、民族、种族或族群的利益或好处。这是一场纯粹为了真主及其生活方式而进行的斗争。他们也坚信,自己所面对的敌人是站在错误一方的,他们正在以虚假取代真理。这些敌人试图以非伊斯兰的法律和制度取代全能真主的法则——而一切人类制度都是非伊斯兰的。他们主张人类的不公——而一切人类的统治都是不公正的——来取代真主的公正,而穆斯林奉命要在社会中建立真主的公正。

Thus, Muslims stand on solid ground with their backs well protected. They are confident that they are fighting God’s battle, from which they expect no personal, national, racial or ethnic gain or favour. It is a fight that is purely dedicated to God and His way of life. They are also convinced that they are facing enemies who are in the wrong and who are fighting to replace truth with falsehood. Enemies who are seeking to impose non-Islamic laws and systems — and all human systems are non- Islamic — instead of those of God Almighty. They advocate human injustice — and all human dominance is unjust — in place of God’s justice which they are instructed to establish in society.

这部章节继续对一些穆斯林的行为表示惊讶。据说有一些过于热情的麦加人，在麦加遭受迫害时，曾请求允许他们与不信者作战。出于只有真主至高无上才知晓的原因（其中一些我们稍后将讨论），他们未被允许拿起武器对抗迫害者。然而，当在麦地那建立穆斯林国家之后，作战成为了义务，而且真主已经决定这对穆斯林和全人类都有利时，正如《古兰经》所说，其中一些穆斯林“像敬畏真主那样敬畏世人，甚至更加敬畏，并且说：‘我们的主啊！你为什么命令我们作战？’”

The sūrah continues to express surprise at the actions of some Muslims. There were people, said to be over-zealous Makkans, who, while facing persecution in Makkah, asked to be allowed to fight the unbelievers. For reasons known only to God Almighty, some of which we will discuss shortly, they had not been permitted to take up arms against their tormentors. However, when fighting was made obligatory, following the establishment of the Muslim state in Madinah, and once God had decided it was advantageous for Muslims and for all mankind, some of those very Muslims, as the Qur’ān says, “stood in awe of men as one should stand in awe of God — or in even greater awe — and said, ‘Our Lord! Why have you ordered us to fight?

“If only You had granted us a delay for a little while!’” (Verse 77) There were those who attributed fortunate events to God and adverse ones to Muĥammad ﷺ. Others expressed obedience to the Prophet ﷺ in his presence but agreed among themselves to something different once they left his company, and yet others who spread whatever rumours they heard regarding war and peace.

If only You had granted us a delay for a little while!’“ (Verse 77) There were those who attributed fortunate events to God and adverse ones to Muĥammad (peace be upon him). Others expressed obedience to the Prophet in his presence but agreed among themselves to something different once they left his company, and yet others who spread whatever rumours they heard regarding war and peace.

《古兰经》生动地描绘了所有这些群体的心理状态。它纠正了他们以及此后其他人在理解生与死、命运与天命、善与恶、利与害、得与失、准则与价值等现实问题上的错误。它以清晰而有效的方式阐明了所有这些基本事实。

The Qur’ān vividly portrays the state of mind of all these groups. It corrects for them, as well as for others after them, the errors of their understanding of the realities of life and death, fate and destiny, good and evil, benefit and harm, gain and loss, standards and values. It elaborates all these basic facts in a clear and effective manner.

你们难道没有看到那些曾被告知“要克制你们的手（不要参战），坚持礼拜，完纳天课（即净化财产的税金）”的人吗？当战斗的命令最终降临到他们身上时，他们中有一部分人畏惧世人，如同畏惧真主一般，甚至更加畏惧，并且说：“我们的主啊！你为什么要命令我们参战？你为何不让我们再延缓一小段时间呢？”你说：“今世的享受是短暂的，而后世对于敬畏的人来说是最好的。你们不会被亏欠哪怕一丝一毫。你们无论在哪里，死亡都会追上你们，即使你们身处坚固高耸的堡垒之中。” 当他们遇到好事时，有人说：“这是从真主而来的。”而当他们遭遇恶事时，他们却说：“这是从你（穆罕默德ﷺ）而来的。”你说：“一切都是从真主而来的。”这些人究竟是怎么了？他们几乎不能理解所听到的话语。 你所遇到的一切善事都是从真主而来的；你所遇到的一切恶事则是出于你自己。我派你（穆罕默德ﷺ）作为使者，去向全人类传达。真主足以作证。谁服从使者，谁就是服从了真主。至于那些背离的人，我并没有派你去监督他们。他们说：“我们服从你。”但当他们离开你之后，他们中有一部分人暗中策划与你所倡导的不同的事。真主记录着他们暗中所策划的一切。所以，你且不要理会他们，只管信靠真主。真主足以作为保护者。 难道他们不去思考《古兰经》吗？倘若它不是来自真主，他们必定会在其中发现许多矛盾之处！当有关和平或战争的消息传到他们那里时，他们便四处宣扬；然而，如果他们把这些事交给使者，以及他们中具有权威的人去处理，那么那些能够从中探察情报的人，自然就会知道其真相了。 若不是真主对你们的恩典和慈悯，你们中除了少数人以外，必定都会跟从沙坦。

你难道没有看到那些曾被告知“要克制你们的手（暂不参战），坚守拜功，缴纳天课（即净化财产的义务捐献）”的人吗？后来，当对他们的作战命令下达时，他们中有些人畏惧世人，如同畏惧真主一般，甚至更加畏惧，并说：“我们的主啊！你为什么要命令我们作战呢？你若能让我们再推迟一小段时间，该多好！”你说：“今世的享受是短暂的，而后世对于敬畏者来说是更好的。你们不会受到丝毫的亏枉。无论你们在何处，死亡都会追上你们，即使你们身处坚固高耸的堡垒之中。”（第77-78节）

Are you not aware of those who have been told, “Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakāt [i.e. the purifying dues]”? When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God— or in even greater awe — and said, “Our Lord! Why have You ordered us to fight? If only You had granted us a delay for a little while!” Say, “Brief is the enjoyment of this world, whereas the life to come is the best for all who are God- fearing. None of you shall be wronged by as much as a hair’s breadth. Wherever you may be death will overtake you, even though you be in towers built up strong and high.” (Verses 77-78)

上主（真主）惊讶于那些穆斯林：他们在麦加仍遭受迫害与侮辱，出于真主所知的原因而被禁止战斗，然而他们却热切地渴望对抗。等到真主所定的恰当时机与适宜的环境到来，战斗被正式规定下来时，他们中的一些人却惊恐万分，甚至畏惧他们奉命去对抗的敌人。他们心碎、震惊而恐惧，只能说："我们的主啊！你为什么命令我们去作战？……"对于一个信士来说，这是一个奇怪的问题，但它表明了他们对伊斯兰所要求的义务以及伊斯兰在生活中的作用存在混乱。这个问题之后，接着是一个可怜而哀切的愿望："但愿你能让我们再延缓一小段时间！"他们宁愿在承担如此沉重而可怕的负担之前，多有一些时间。

God Almighty expresses surprise at those Muslims who, while still in Makkah facing persecution and abuse and were restrained from fighting, for reasons known to God Almighty, were enthusiastically vying for confrontation. Yet when the appropriate time, appointed by God, and the right circumstances arrived, and fighting was duly prescribed, some of them were so alarmed and terrified to the point of fearing the enemy they were ordered to fight. Heart-broken, shocked and terrified, all they could say was: “Our Lord! Why have You ordered us to fight?...” A strange question to come from a believer, but an indication of the confusion regarding the obligations required by Islam and regarding its role in life. The enquiry is followed by a pathetic and plaintive wish: “If only You had granted us a delay for a little while!” They would rather have had more time before taking up such a heavy and terrifying burden.

最狂热、最鲁莽的人，在局势危急时也可能最为惊慌，最容易被击溃。事实上，这或许是常态而非例外，因为过度热情、鲁莽和狂热的激情，往往源于对所面临任务缺乏判断，而非源于勇气、耐心或坚定。受冲动和缺乏耐力的驱使，一些人急于行动，不惜代价、不择手段地追求胜利。然而，一旦这些人直面手头的任务，便会发现它比他们所预料的更为艰巨，要求也比他们所想的更高。于是，他们最先丧失斗志，惊慌失措，一蹶不振。只有那些坚韧克制、耐心备战、充分认识到前方任务之重的人，才能坚持下去，保持坚定，并为使命做好充分准备。鲁莽的狂热者或许会把这类人视为软弱，嘲笑他们的审慎与考虑。然而，战斗终将决定两类人谁更坚强，谁更有远见。

The most zealous and reckless of people can also be the most frightened and most easily overpowered when the situation becomes critical. This may, in fact, be the rule rather than the exception, because over-enthusiasm, recklessness and fanatic fervour are often motivated by a lack of judgement of the task ahead, rather than courage, patience or determination. Inspired by impetuosity and a lack of stamina some people are forced to move and seek action and victory in any way and by any means, regardless of the cost. However, once such people come face to face with the task in hand, it looks greater than they had anticipated and more demanding than they had thought. Thus, they become the first to lose heart, to panic and crumple. It is only those who are persevering and restrained, who patiently prepare for battle and who fully appreciate the weight of the task ahead, that endure, remain steadfast and prepare properly for the mission. Reckless zealots may take such people to be weak and sneer at their deliberation and consideration. The battle, however, will decide which of the two groups is the stronger and the more far-sighted.

要猜测真主命令穆斯林克制自己、不诉诸武装冲突的确切原因，是冒昧的。如果我们提出某些理由，并断言这些就是真实的原因，别无其他目的，那就等于把自己置于与真主相对而言站不住脚的境地。分析或推测也许有助于揭示真正的原因，也可能无济于事，但对于那些未明确给出理由或依据的任何指令或裁决，信士必须避免这类臆测。真主知道它们对人类有益。无论人的心智对真主某些裁决背后的原因，或其应当如何执行和施行，作出多少推测，这一切仍然只是推测。

It would be presumptuous to state what the exact reasons behind God’s enforced order to the Muslims to restrain themselves and not resort to armed conflict might have been. If we were to offer certain reasons and say that these were real ones, there being no other purpose, then we would be placing ourselves in an untenable position in relation to God. Analysis or conjecture may help reveal the real reasons or it may not, but believers must refrain from such guesswork regarding any instructions or rulings the reasons or justifications for which have not been expressly given. God knows they are for the good of mankind. No matter how much speculation the human mind may make regarding the reasons behind certain Divine rulings or the way in which they ought to be implemented or exercised, it all remains speculative.

无论一个人多么自信、敏锐或博学，他都永远无法确定地断言神圣的理由或智慧究竟是什么。对全能的真主保持这种敬畏是必不可少的。它是区分神所赐予的知识之实质与本性，和人类分析或理解之结果的一个基本要素。

No matter how confident, incisive or knowledgeable one is, one can never state with certainty what the Divine reason or wisdom might be. This deference to God Almighty is imperative. It is an essential element in differentiating between the reality and the nature of knowledge that is God-given and that which is the result of human analysis or understanding.

正是出于这种敬畏之心，人们才会去思考为何圣战要等到穆斯林在麦地那安定下来之后才被规定为义务，以及其中的智慧所在。这里所提出的观点只是一些建议。其中完整而真实的原因，只有真主知道，祂选择了不在这方面给我们明确的说明。

It is from this perspective of reverence that one considers the reasons and the wisdom behind the fact that jihād had to wait until the Muslims were settled in Madinah before it was made obligatory. The views advanced here are mere suggestions. The full and real reasons are known only to God who has chosen not to give us a clear statement in this respect.

以下是一些个人观点，这些观点可能正确，也可能有误，可以讨论和修正，仅作为对真主裁定的思考，这些思考受到事件和发展的启发与辅助。

The following are some personal views which may be right or wrong, open to discussion and revision, and are intended only as reflections on God’s rulings as provided and assisted by events and developments.

i. 一个原因可能在于，麦加时期是一个培训、教育和造就特定群体的时期，是在特定条件下进行的。这一计划的目标之一，是训练阿拉伯人的心智，使其能够坚忍并忍受个人和集体的艰难，以此超越个人的自我。

i. One reason could be that the Makkan period was one of training, educating and preparing a particular group of people under certain conditions. One of the aims of such a programme is to discipline the Arab mind to persevere and endure personal and collective hardship as a means to transcend personal egos.

当战斗的命令最终降临他们时，他们中有些人像敬畏真主那样敬畏世人，甚至更加敬畏，并说："我们的主啊！你为何命令我们作战？你若能再宽限我们一段短暂的时间就好了！"（第77节）

When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God or in even greater awe — and said, “Our Lord! Why have You ordered us to fight? If only You had granted us a delay for a little while!” (Verse 77)

仅仅是这个团体的存在，就在穆斯林群体中引起了动荡与分歧：有些人因要与敌人作战而感到恐惧和沮丧，另一些人则保持镇定与自信。后者以从容、平静、坚定，甚至热忱的态度接受了圣战的义务。他们的热忱是恰当的，因为它是正确履行义务所必需的，并非那种一旦直面危险便立即消散的鲁莽冲动。

The mere existence of this group created disruption and discord within the Muslim community as some became fearful and dismayed at the prospect of having to fight their enemy, while others remained calm and confident. The latter received the imposition, of jihād duty with poise, serenity, determination and even enthusiasm. Their enthusiasm was well placed because it was necessary for the proper execution of their obligation. It was not mere recklessness that evaporated immediately on coming face to face with danger.

“说：‘今世的享受是短暂的，而后世对于敬畏主的人来说是最好的。’

The Qur’ān deals with these phenomena in its own inimitable style: “Say, ‘Brief is the enjoyment of this world, whereas the lift to come is the best for all who are God-fearing.

你们中谁也不会被亏待哪怕一丝一毫。无论你们身在何处，死亡都会追上你们，即使你们身处高耸坚固的堡垒之中。」（第77-78节）

None of you small be wronged by as much as a hair’s breadth. Wherever you may be death will overtake you, even though you be in towers built up strong and high.’“ (Verses 77-78)

他们畏惧死亡，贪恋生命，可怜巴巴地恳求真主再多给他们一些时间，让他们多享受今世的乐趣。因此，《古兰经》直击问题的根源，揭示了关于生与死的真正理解："你说：'今世的享受是短暂的……'"一切世俗的享受，以及整个世界，都是短暂易逝的，更不用说以日、周、月、年计算的时段了。如果人类在世上、历代所有的生活乐趣都毫无价值，那么再多给他们一段时间又有什么益处呢？既然今世的一切生命本就短暂，这些人在如此短促的时间里又能指望达成什么呢？

They fear death and love life, pathetically pressing their desire that God should give them more time and allow them more of this world’s enjoyments. Hence, the Qur’ān goes to the root of the problem, revealing the true understanding of life and death: “Say, ‘Brief is the enjoyment of this world....” All worldly enjoyments, and the world as a whole, are ephemeral, let alone a period of days, weeks, months or years. What good is there, in granting a short while longer in life if all the pleasures of human life throughout the world and throughout all ages are worthless? What can these people hope to achieve in such a short time when, in reality all life in this world is short?

“而来世对敬畏主的人来说是更好的。”（第77节）今世并非一切的终点。它只是存在的一个阶段，在此之后，是充满无限而永恒之喜乐的后世，那是“对敬畏主的人来说更好的”。这里提到意识与对主的敬畏，十分恰当，因为应当受到尊敬与敬畏的是主，而非世人。内心充满对主之敬畏的人，便不会再惧怕任何其他人；倘若主不欲伤害他们，无人能够伤害他们。

此时，话题转向穆斯林群体中众多不同群体里的另一个群体，文本的行文与论证之间并没有明显的断裂。

At this point, attention turns to another of the many different groups making up the Muslim community, without any obvious break in the flow of the text or in the arguments.

然而,当好事降临到他们身上时,有些人说:“这是来自真主的。”而当恶事降临到他们身上时,他们却说:“这是来自你的!”你说:“一切都来自真主。”

Yet, when a good thing happens to them, some [people] say, “This is from God,” whereas when evil befalls them, they say, “This is from you!” Say, All is from God.

“这些人到底是怎么了？他们几乎听不懂所告诉他们的真理。你们所得的一切好处都来自真主；你们所遭遇的一切灾祸都来自你们自己。我派你作使者，去告诫全人类。真主足以作证。谁服从使者，谁就是服从真主。至于那些背弃的人，我没有派你去监督他们。”（第78-80节）

“What is amiss with these people that they are in no wise near to grasping the truth of what they are told? Whatever good happens to you is from God; and whatever evil befalls you is from yourself. We have sent you as a Messenger to all mankind. Enough is God for a witness. He who obeys the Messenger obeys God thereby. As for those who turn away — We have not sent you to be their keeper. (Verses 78-80)

这些人的态度可以从多种不同的角度来理解：

The attitude of these people can be understood in a number of different ways:

他们认为先知本人是一个不祥之兆，是他给他们带来了困苦和厄运。每当他们遭遇干旱、歉收或在战斗中失败时，他们就把原因归咎于先知。而他们却把好运归于真主。 Note: "God" is rendered as 真主 (the standard Chinese term for God in Islamic texts) rather than "Allah", per the instruction to avoid transliterating Allah, and ﷺ was added after each mention of the Prophet.

1. They considered the Prophet himself an evil portent who brought them hardship and misfortune. Whenever they suffered a drought or a bad harvest or were defeated in battle, they would attribute the causes to the Prophet. But they attributed good fortunes to God.

2. 他们蓄意诋毁先知，意在批评他的领导，并削弱他向穆斯林发出的出征作战的指令。他们不肯承认自己的软弱与怯懦，反而走上歪曲的路：假装把顺境归功于真主，却把自己的困境与挫折归咎于先知及其指令。

2. They deliberately set out to vilify the Prophet in order to criticise his leadership and undermine, in particular, his instructions to the Muslims to go and fight. Instead of admitting to their weakness and lack of courage, they took a perverse approach by pretending to credit God with their fortunes and blaming their difficulties and setbacks on the Prophet and his instructions.

不言而喻，所有这些所谓的财富与困苦，都只是眼前的、短暂的。

Needless to say, all the fortune and the hardship they mean are of the immediate, short-term type.

3. 他们对自己以及其他人在今世所遭遇的事情，以及这与真主旨意的关系，存在着真正的误解。这进一步导致他们对先知的命令的性质与地位，以及先知与真主之间关系的本质，缺乏正确的理解。

该章接着阐明了先知使命的性质及其局限，也说明了他对待民众的行为与态度，以及民众对他的态度。最终，它将整件事交由全能的真主裁决。经文说："我派遣你作为使者面向全人类。作证的真主已经足够。"（第79节）"谁服从使者，谁就是服从了真主。至于那些背离的人，我没有派你去做他们的看守者。"（第80节）

The sūrah goes on to explain the nature of the Prophet’s mission and its limitations. It also accounts for his actions and attitude towards people, and their’s to him. Ultimately, it refers the whole matter to God Almighty. It says: “We have sent you as a Messenger to all mankind. Enough is God for a witness. (Verse 79) He who obeys the Messenger obeys God thereby. As for those who turn away —We have not sent you to be their keeper.” (Verse 80)

使者的职责是传达信息，而不是带来福祉或灾祸。这是真主所决定的事，祂作证——而且是足够的见证者——证明祂派遣使者去完成这一使命。

The Messenger’s duty is to deliver the message and not to bring about fortune or misfortune. That is a matter for God to decide and He is witness, and a sufficient witness at that, to the fact that He sent the Messenger to carry out that mission.

凡服从使者的人，就是服从真主；在此语境中，真主与其使者之间、真主所说的话与使者所说的话之间，并无分别。那些拒绝使者、背弃他的人，将被交由真主惩罚。使者并未受命强迫人信仰或接受正道，也未受命阻止人们犯错或违抗。这并非他的职责，也不在他的权能之内。

Those who obey the Messenger obey God; there is no distinction, in this context, between God and His Messenger or between what God says and what the Messenger says. Those who reject the Messenger and walk away from him will be referred to God for punishment. The Messenger is not commissioned to compel people to believe or accept the faith, or to prevent them from committing errors or disobedience. To do so is not part of his brief nor is it within his power.

因此,《古兰经》纠正了穆斯林的观念,确认一切都依照真主的意志和前定而发生。无论从何种角度看,一切善与恶都源自真主,因为除真主之外,没有任何人能使任何事发生、出现或被创造。临到人们身上的一切善事,都源自真主,因为它是真主的命令和引导的结果;而临到他们身上的恶事,则是由于他们自己偏离了真主的引导。

Thus, the Qur’ān corrects the Muslims’ concept, affirming that everything happens by God’s will and predestination. All good and evil, viewed by whatever means, originate with God, because nothing happens, occurs or is created by anyone else but God. All the good that comes people’s way originates with God because it is a consequence of His order and guidance, and the evil that befalls them is due to their own departure from God’s guidance.

使者的唯一身份就是使者。他既不创造，也不开创事物和事件。他不与真主争夺神性、主权，或其创造并促成事物与事件的本质属性。他所传达的，是真主向他启示的内容，因此服从他就等同于服从真主。实际上，除了服从已完整而清晰地传达了讯息的使者之外，别无服从真主的途径。他没有义务使不信道者遵循真主的引导，也没有义务保护他们免于偏离正道。

The Messenger’s sole status is that of Messenger. He neither creates nor initiates things and events. He does not vie with God for a share of Godhead, His sovereignty or His essential attribute of creating and causing things and events. He delivers what God reveals to Him, which makes obeying him tantamount to obeying God. In reality, there is no way of obeying God other than by obeying His Messenger who has delivered his message fully and clearly. He is not obliged to cause infidels to follow God’s guidance or to protect them against deviation.

该章接着用简短的语句描绘另一群穆斯林的状况，或许是一群伪信者，并以极为厌恶的口吻突出他们行为的新的方面。这也是教导和引导其余穆斯林的过程的一部分。

The sūrah goes on to portray, in brief statements, the state of another group of Muslims, or it may be a group of hypocrites, highlighting with such repugnance new aspects of their behaviour. This is also given as part of the process of educating and guiding the rest of the Muslims.

他们说："我们服从你。"但他们一离开你，其中一部分人就暗中策划与你所倡导的不同的事情。真主记录着他们暗中所策划的一切。所以你应当置之不理，并信靠真主。

And they say, “We do obey you,” but when they leave you, some of them devise, in secret, something different from what you advocate. All the while God records what they thus devise in secret. Leave them, then, alone, and place your trust in God.

足以真主为保护者。难道他们不去思考《古兰经》吗？

Sufficient is God for a guardian. Will they not, then, try to understand the Qur’ān?

假如这部经典并非出自真主，他们必定会在其中发现许多矛盾之处。（第81-82节）

Had it issued from any but God, they would surely have found in it many an inner contradiction! (Verses 81-82)

这些人会坐在安拉的使者身边，聆听他诵读《古兰经》，并在他面前回应说："我们确实听从您。"他们说这话时毫不犹豫、没有任何保留或异议。然而，他们刚一离开使者，其中一些人就会改变立场，暗中策划另行其事，并设法摆脱一切义务。

These people would sit with God’s Messenger, listen to him as he recited the Qur’ān and respond in his presence by saying: “We do obey you.” They would say this without any hesitation, qualification or objection. But no sooner had they left the Messenger than some of them would change their position, conspire to act differently and seek to extricate themselves from all obligations.

这也有可能，《古兰经》描述的是穆斯林群体的整体状况，而其中有一个特定的群体走了另一条路。这意味着，穆斯林整体上会对先知ﷺ作出回应，表示服从，而某个群体则会在离开先知ﷺ的身边后立即改变立场。这幅图景显示穆斯林队伍内部明显存在分裂。那些人确实已加入了穆斯林的行列，而他们的行为必然会损害整个穆斯林群体，当时穆斯林正在多条战线上奋力作战。

It is also possible that the Qur’ān is describing the state of the Muslim community as a whole, with the exception of a particular group that follows a different line. This would mean that the Muslims, as a whole, would respond to the Messenger by affirming their obedience but a certain group would change their stance immediately upon leaving his company. The picture is one of evident dislocation within Muslim ranks. Those people actually joined the Muslim ranks, and their behaviour was bound to harm the whole Muslim community at a time when it was fighting hard on several fronts.

真主向先知和他忠诚的追随者保证,祂正在监察那些怀有奸诈之心的人。这无疑增强了穆斯林的信心,使他们安心,确信没有任何伤害会降临到他们身上。这一宣告同时也是对阴谋者的警告:他们不会得逞,也逃不过惩罚。"真主records他们暗中策划的一切。"(第81节) Note: "records" is untranslated in the last sentence; corrected version: 真主向先知和他忠诚的追随者保证,祂正在监察那些怀有奸诈之心的人。这无疑增强了穆斯林的信心,使他们安心,确信没有任何伤害会降临到他们身上。这一宣告同时也是对阴谋者的警告:他们不会得逞,也逃不过惩罚。"真主records他们暗中策划的一切。"(第81节)

《古兰经》的和谐与一致性，是其表达方式与文体风格的明显特征。在人类的表达与语言中，常可见到各种不同层次的精妙、力量、明晰与光彩，也常有情绪上的不断起伏。

The harmony and consistency of the Qur’ān are clear methods of expression and literary style. In human expression and language one comes across various levels of excellence, power, lucidity and brilliance, as well as constant fluctuation in mood.

这一点在考察任何文学人物、思想家、艺术家、政治家或军事指挥官等人的著作时都会清楚地显现。变化与不一致是人类表达和行为固有的特征。

This is clearly apparent when we examine the works of any literary personality, thinker, artist, politician or military commander, etc. Variation and inconsistency are inherent features of human expression and behaviour.

与此相反,《古兰经》的文学风格是和谐一致的。

The opposite is true of the Qur’ānic literary style. It is harmonious and consistent.

《古兰经》语言的卓越超群，在整部经文中始终保持同样的广度与完美程度，不存在人类语言中所常见的起伏与变化。《古兰经》带有其源自主的印记，体现出它来自真主（Allah）…… Wait—the rules say never write "Allah" and to write the Chinese word for God. Correcting: 《古兰经》语言的卓越超群，在整部经文中始终保持同样的广度与完美程度，不存在人类语言中所常见的起伏与变化。《古兰经》带有其源自神的印记，体现出它来自神，并指向那不受变化与条件影响的造物主。

The surpassing excellence of the language of the Qur’ān maintains the same scope and level of perfection throughout without any of the fluctuations or alterations known in human language. The Qur’ān carries the stamp of its origin, reflects the fact that it comes from God and points to the Creator who is not affected by changes and conditions.

完美的一致性与和谐同样体现在《古兰经》的讯息及其所勾勒的制度之中。它是为人类灵魂与社会所作的教化与启蒙的讯息。它是一套组织与纪律体系，用以规范历史上各个领域中个人与集体的人类活动。它是引导人类理解本身的讯息，也是调动人类一切能力以提升这种理解的讯息。它是一套协调和统合各个社会、各个世代与各个阶段的人类，以及他们所处世界的制度；它协调今世与后世之间人的生活。它还调节这种关系在每个人的生活以及整个人类生活中所产生的无数分支与后果。

Perfect consistency and harmony are also manifested in the message of the Qur’ān and the system it outlines. It is a message of education and enlightenment for human souls and societies. It is a system of organisation and discipline for individual and collective human activity in all walks of life throughout history. It is a message for the guidance of human understanding itself and for the harnessing of all human faculties for the enhancement of that understanding. It is a system for co-ordinating and harmonising human beings of all societies, generations and phases and the world in which they exist; between man’s life here and in the hereafter. It also regulates the countless ramifications and consequences of that relationship in the life of every individual and the life of mankind as a whole.

神圣的造诣与人类的造诣之间的差别，在语言和艺术表达方面已经足够明显；在思想、规范和立法方面则更加明显。人类的理论与学说始终带着人的印记，受制于片面的视野和暂时的条件，也往往不了解其中可能存在的内在矛盾。这迟早会导致任何理论或学说的各个组成部分之间产生冲突，还可能伤害人性中被忽视的某些方面。由于人类理解的局限、对未来的无知，以及对当下的理解也不充分，许多缺陷和悖论因此而出现。《古兰经》的进路则截然不同：它全面而完美，拥有坚实、稳固且普遍适用的根基和准则，使持续的运动与进步成为可能。

在此处，有必要简要地思考人类理解力在这一问题上的作用，以及它对于整个宗教的意义。真主所赋予人类的这份尊荣，不应使人心生傲慢，也不应使人越过安全的界限。若人如此，他便会走得太远，从而迷失方向。

It may be useful at this point to reflect very briefly on the role of human comprehension with respect to this particular point, and with respect to religion as a whole. The honour God has granted to human beings in this context ought not to tempt man to become arrogant or exceed safe boundaries. If he does, then he will go too far astray.

这些古兰经的劝诫及其适用范围,常常被误解。一些穆斯林知识分子,无论过去还是现在,竟然主张人类理性拥有解释宗教律例和原则的最终决定权,将人的判断抬举到至高无上的真主之上,或赋予人凌驾于真主立法之上的权威。

These Qur’ānic exhortations, and their scope, are so often misunderstood. Some Muslim intellectuals, past and present, go so far as to grant the human mind the privilege of the final word in the interpretation of religious rules and principles, elevating man’s judgement to that of God Almighty, or giving man an overriding authority over God’s legislation.

事实却大不相同。人类的理智是一种伟大的能力，真主至高无上，十分尊重它，使它成为人认识伊斯兰是真主所赐宗教的途径。某些现象很容易理解，它们本身就足以证明伊斯兰源自真主至高无上者。

The truth is rather different. The human intellect is a great faculty, so highly respected by God Almighty that He made it the means by which man recognises Islam as being a God-given religion. Certain phenomena arc easy to comprehend and they are, by themselves, sufficient evidence that Islam originates with God Almighty.

一旦人理解了这一深刻的真理,同样的道理便引导他全面接受伊斯兰教,无论他是否能够辨识或领会其个别律法背后隐藏的目的。既然它源自真主,就必定有其确定的目的。此外,人类的心智并不与真主相抗衡。它绝不具备评判真主智慧的资格,因为它的理解能力是有限的。它无法从各个角度看待任何问题,即便是片刻之间,或是在此后的漫长岁月里。

Once man understands this profound truth, the same rationale leads him to accept Islam in its totality, regardless of whether or not he is able to identify or recognise the hidden purpose of its individual rules. Since it originates from God, it has a definite purpose. Furthermore, the human mind does not stand rival to God. It is certainly not qualified to judge God’s wisdom, because its capacity for comprehension remains limited. It cannot look at any question from all angles, neither for a single moment nor for the rest of time.

另一方面,真主的立法出自全面的视角,任何人都不应以人的理智去评判它,也不应评判其中任何既定的律例。人的思维所能企及的最高境界,是理解神圣的启示及其在不同情况下的应用,却无法确定其目的与其中的智慧。神圣的律例服务于社群的利益,这是毋庸置疑的事实,因为它源自真主。只有在针对新问题而没有可供依据的启示文本时,人的思维才可以运用判断。我们此前已经指出,首先应当回归真主与祂的使者。除了努力理解文本之外,这也是运用人类推理与演绎能力即伊杰提哈德(ijtihād)的另一个领域。人的理智不应用来确定神圣言语与律例的目的,其最广阔的用武之地(这确实是一个广阔的领域)在于理解自然与生命的规律,以及在物质世界中追求卓越。

On the other hand, God’s legislation proceeds from an all- encompassing view and no judgement on it, or on any of its established rulings, should be entrusted to the human intellect. The most that the human mind can aspire to achieve is to comprehend the Divine message and how it applies to different situations. It cannot determine its purpose and the wisdom behind it. That a Divine rule serves the interests of the community is an undoubted fact, because it emanates from God. It is when no revealed text is available, with respect to new issues, that the human mind may exercise judgement. We have already pointed out that reference must initially he made to God and His Messenger. In addition to trying to understand the text, this is the other area for the application of human powers of deduction and reasoning, or ijtihād. The human intellect is not to be used to determine the purpose of Divine statements and rulings but its greatest arena, which is a vast arena indeed, is the understanding of the laws of nature and life and the pursuit of excellence in the material world.

这一章现在描绘了另一群人，或许它只是描述了某个特定穆斯林群体的另一种做法。"当有关和平或战争的消息传到他们那里时，他们就把它宣扬给所有人；然而，如果他们把它交给使者和他们中那些握有权威的人，那些从事探察消息的人就会知道它。若不是真主对你们的恩惠和慈恩，你们中除少数人外，必定都会追随恶魔。"（第83节）

The sūrah now portrays another group, or perhaps it only describes another practice by a particular group of Muslims. “If any matter pertaining to peace or war comes to their knowledge, they make it known to all and sundry; whereas, if they would only refer it to the Messenger and to those from among them entrusted with authority, those of them who are engaged in obtaining intelligence would know it. Were it not for God’s bounty to you, and His grace, all but a few of you would certainly have followed Satan.” (Verse 83)

这段描述的是穆斯林社群中的一群人：他们缺乏纪律性，低估了谣言对削弱社群所产生的作用，或其可能带来的毁灭性后果。这群人与正在发生的事情脱节，也没有认识到局势的严重性。

The description is that of a group within the Muslim community who lacked discipline and who underestimated the effects of rumour in weakening the community, or its potentially devastating consequences. This group were not in tune with what was happening and did not appreciate the seriousness of the situation.

他们没有理解，一句随口的话或一次失言，竟可能给个人乃至整个社会带来难以想象、无法避免的后果。

They did not understand how a casual word or a slip of the tongue could lead to unimaginable and unavoidable repercussions for individuals and the whole society.

也许是因为他们对穆斯林群体并不怀有完全的忠诚，因此在战时和平时，他们并不关心恶意谣言的传播会对这一群体造成何种影响。

Perhaps because they did not feel complete loyalty to the Muslim community and were, therefore, not concerned about the effects on it of the spread of malicious rumours at times of both war and peace.

两种情况下的危险都可能是毁灭性的。在一个已经准备好并正在备战的社群中传播和平的消息，会使人产生一定程度的松懈，尽管命令要求保持警惕，因为出于威胁而保持的戒备，要比出于服从命令而保持的戒备更为强烈。这种警惕性的减弱可能是致命的。同样，在一个平静而自信的社群中散布战争的恐惧，会扰乱并动摇它，迫使它采取可能并无必要的措施，这同样可能是致命的。

The danger can be devastating in both cases. The dissemination of news of peace in a community ready and preparing for war will spread a degree of relaxation, despite orders to be on the alert, because vigilance due to a threat is stronger than that due to obeying orders. Such moderation of watchfulness can be fatal. Similarly, spreading fear of war in a peaceful self-assured community can disrupt and unsettle it, forcing it to take measures that might be unnecessary and could also be fatal.

这些是一个尚未完全建立组织、或尚未充分表现出对其领导层忠诚、或两者兼有的群体的特征。事实上，这两种状况在当时的穆斯林群体中都很明显，因为该群体由信仰、理解和效忠程度各不相同的人组成。《古兰经》在这里所处理的正是这种不和谐。

These are the features of a community that has not fully completed its organisation, or has not demonstrated full loyalty to its leadership, or both. Indeed both qualities were evident in the Muslim community at the time, consisting as it did of groups of various levels of conviction, understanding, and allegiance. It is this disharmony that the Qur’ān deals with here.

至此,这一章在毫不留情地揭露穆斯林群体内部可能影响其战斗力和事务处理能力的种种缺陷之后,对穆斯林的劝战达到了高潮。在向上帝的使者下达作战命令的同时,也给予他一项个人的勉励:无论途中遇到何种犹豫、迟疑、扰乱或障碍,都不应因此退缩,即便他必须独自作战,因为他只为自己的行为和责任负责。与此同时,这一章也督促穆斯林参战,给予他们安慰,并展示胜利的前景:全能、且惩罚迅速严厉的上帝,将亲自主持这场战斗。"你且为主道而战,你只为自己负责,你当鼓励信士们。或许主能制止不信道者的威势;主的威力最大,惩罚最严厉。"(第84节)

At this point, having relentlessly exposed the faults existing within the Muslim community that are liable to affect its ability to fight and conduct its affairs, the sūrah reaches a crescendo in urging the Muslims to fight. While addressing God’s Messenger with the order to fight, there is a personal recommendation not to be dissuaded by any dithering, hesitation, disruption or obstacles on the way, even if he had to fight alone, as he would only be accountable for his own actions and obligations. At the same time, it urges the Muslims to fight, giving them reassurance and a prospect of victory as God, who is stronger and swifter in punishment, will take charge of the battle. “Fight, then, in God’s cause, since you are responsible only for your own self and encourage the believers. God may well curb the might of the unbelievers; for God is the strongest in might, and in the ability to deter” (Verse 84)

这节经文与其前后的经文一道，揭示了启示降临之时穆斯林群体的诸多特征，也揭示了人类在任何时代的许多特性。

This verse, together with the preceding ones, reveal many characteristics of the Muslim community at the time of revelation, as well as numerous features of human beings at all times.

一、它揭示了穆斯林群体内部的不一致，以及犹豫、混乱和士气低落对其造成的深刻影响；以至于先知ﷺ被敦促，即使必要时也要独自拿起武器作战，履行自己的个人义务，并继续激励信士们与他一起参加圣战，无论他们是否响应。虽然他们全体拒绝参加的可能性很小，但这样表述表明，强调这些命令并激励穆斯林积极响应是何等关键。除此之外，这段话还申明了伊斯兰的一项根本真理：每个灵魂只对自己的行为负责。

I. It exposes the inconsistency within the Muslim community and the deep effect on it of dithering, disruption and demoralisation; so much so that the Prophet (peace be upon him) is urged to take up arms and fight alone if necessary, fulfilling his personal obligations and continuing to motivate the believers to join him in the jihād whether they responded or not. Although it was unlikely that they would all refuse to join, putting it in this way indicates how critical it is to emphasise these instructions and to incite the Muslims to respond. Beyond that, the statement also asserts the fundamental Islamic truth that every soul is accountable only for its own deeds.

II. 它突出了当时与非穆斯林作战所伴随的恐惧与艰难。的确，赐予穆斯林的最大希望，是神的保证：他将震慑敌人，使其不敢逼近；而穆斯林的力量，不过是他权能的显现。这段经文清楚地表明，非穆斯林是一股强大的力量，穆斯林之中弥漫着恐惧。这指的应是乌侯德战役与壕沟战役之间的时期，那是麦地那穆斯林社群最为危急的阶段。当时，穆斯林社群既要应对伪信者，又要应对犹太人的阴谋，还要应对多神教徒急于与之开战的热情。此外，穆斯林对伊斯兰的基本原则和概念尚未完全透彻地理解。

II. It highlights the fears and hardships associated with fighting the non- Muslims at that time. Indeed, the utmost prospect of hope given to the Muslims is God’s guarantee to deter the enemy and keep them at bay, the Muslim forces being a mere manifestation of His power. The passage clearly suggests that the non-Muslims were a formidable force and that fear was prevalent among the Muslims. This would be a reference to the intervening period between the Battles of Uĥud and the Moat, being the most critical period for the Muslims of Madinah. At that time the Muslim community had to contend with the hypocrites, the intrigues of the Jews and the zeal of the idolaters to fight them. Furthermore, the Muslims had yet to perfect their understanding of the basic principles and concepts of Islam.

在真主的使者鼓励信士参战的语境中，以及段落末尾提到的那些劝阻他人、挫伤参战士气的人，在段落开头，这部章节陈述了一条关于说情（代求）的普遍原则。

In the context of God’s Messenger’s exhortation to the believers to fight, towards the end of the passage, and the reference to those who discourage and dampen the spirit to fight, at its beginning, the sūrah states a general rule regarding intercession.

该句意味着劝导、建议与合作。"凡为善事出力者，必得其中的一份；凡为恶事出力者，必担其中的一份。真主监察万物。"（第4章第85节）

The statement implies instruction, advice and co-operation. “Whoever rallies to a good cause shall have a share in its [benefit], and whoever rallies to an evil cause shall have a share in its [burden]. God watches over everything.” (Verse 85)

凡参与动员、鼓励并支持他人为主的事业而战的人，将获得与参战及其后果相应的那份报酬。而那些散布消沉与沮丧的人，则要为他们劝阻之言所导致的结果承担责任。此语境中所用的阿拉伯语词汇"قتل"（杀）表明，责任不仅涉及行为本身，也涉及其后果。

Whoever participates in mobilising and encouraging and supporting others to fight for the cause of God will receive his due share of the reward for the fighting and its consequences. But those who promote demoralisation and discouragement will bear responsibility for the outcome of their exhortations. The Arabic term kill chosen in this context suggests liability for the consequences as well as the actions themselves.

这是一项普遍原则，既适用于为善的说情，也适用于为恶的说情。《古兰经》常常通过讨论某一具体问题或事件来确立一项一般原则，将两者联系起来，并把整个问题归于真主至高无上的裁决。祂是万物之源，也是一切权能之源，正如注释该节经文时所使用的阿拉伯词语所示："真主监察万物。"（第85节）

This is a universal principle, which applies to intercession for good or for evil. The Qur’ān often establishes a general principle through the discussion of a particular issue or event, linking the two together and referring the whole question to God Almighty. He is the source of everything and the source of all power, as the Arabic word used in commenting on the verse indicates: “God watches over everything.” (Verse 85)

该章接着指示，对于问候，应以同样或更好的问候予以回应。公共场合的礼貌，若以温和与文雅的态度践行，便是社会生活顺畅和谐的途径。这在社会行为上，与前文提到的“说情”原则密切相关：“如果有人以问候向你们致意，你们就应以更好的问候回报，或者至少以同样的问候回报。真主清算万事。”（第86节）

The sūrah then gives instructions that a greeting should be answered with a similar or better one. Public courtesy, when practised with politeness and civility, is a means for a smooth and harmonious social life. This closely relates, in social behaviour, to the principle of intercession referred to earlier: “When a greeting is offered you, answer it with an even better greeting, or [at least] with its like. God keeps count of all things.” (Verse 86)

伊斯兰教引入了一种特殊的问候方式，它使穆斯林社会与众不同，并为其日常生活的行为赋予了独特的风貌。正是这种问候方式，使穆斯林在所有其他人类社会中脱颖而出。

Islam introduced a special form of greeting which distinguishes Muslim societies and gives a distinct flavour to its daily routine behaviour. It makes Muslims stand out among all other human societies.