这段经文所讲述的故事，在人类历史上是独一无二的。仅凭这个故事，便足以证明《古兰经》和伊斯兰教这一宗教必然源自真主。无论人类多么崇高、多么理想化，无论他们达到了多么高的纯洁与道德标准，若非真主亲自启示，都无法凭一己之力提升到这些经文所描绘的标准。这一标准之高，犹如地平线上的一道线，唯有在伊斯兰教之下，人们才能企及。若不通过实践伊斯兰教，人们将永远无法达到它。

This passage tells of a story which is unparalleled in the history of mankind. It is a story that proves, on its own, that the Qur’ān and this religion of Islam must, by necessity, originate with God. Human beings, no matter how sublime or idealistic they may be and how high the standard of purity and morality they may achieve, cannot on their own raise themselves to the standard drawn in these verses without being inspired by God Himself. The standard is as high as a line drawn over the horizon which people can only attain under Islam. They will never be able to achieve it except through the implementation of Islam.

需要牢记的是,麦地那的犹太人将他们所有恶毒的攻击都对准了伊斯兰教和穆斯林社群。本章以及前面两章,只叙述了其中部分攻击,以及这些攻击对穆斯林普通民众造成的影响。他们散布虚假的谣言,助长多神教徒对穆斯林社群的仇恨,鼓动伪信者,协助他们破坏穆斯林的团结,从而使民众陷入困惑。他们甚至攻击先知的领导地位,散布对先知所传启示和伊斯兰教信息的怀疑,企图在穆斯林社会内部制造纷争。他们的目的始终是从内部削弱这一社群,同时鼓励其外部的敌人。这一切发生在伊斯兰教尚且新生的时期,它就像一株幼苗,从旧日蒙昧时代残留的顽固杂草之中艰难地钻出地面。此外,一些穆斯林与部分多神教徒、伪信者和犹太人之间,仍然存在着血缘关系和共同利益的纽带,且十分牢固。这一切都构成了对新生穆斯林社群凝聚力与团结的真正威胁。

It has to be remembered that the Jews in Madinah aimed all their vicious attacks against Islam and the Muslim community. This sūrah and the preceding two sūrahs give an account of only some of these attacks and their effect on the Muslim rank and file. They spread false rumours, fed the idolators’ hatred of the Muslim community, encouraged the hypocrites and assisted their efforts to undermine the Muslims’ unity, thereby confusing people. They even attacked the Prophet’s leadership, spreading doubts about his revelations and the message of Islam, trying to sow discord within the Muslim society. Their aim has always been to weaken it internally while at the same time encouraging its external enemies. All this took place at a time when Islam was still new, a young shoot forcing itself out in the midst of persistent weeds remaining from the old days of ignorance. Moreover, bonds of kinship and common interests uniting some Muslims with some of the idolaters, hypocrites and Jews were still strong. All this represented a real danger threatening the cohesion and unity of the new Muslim community.

在穆斯林社群于麦地那生死攸关的那个关键时刻，这整段经文从天降示，指示真主的使者和穆斯林社群，要为一位被错误指控偷窃的犹太人主持公道。经文还谴责了安思想中某一家族的行为，当时安思想是先知使命与信仰的主要支持者和捍卫者。

At that highly critical juncture in the life of the new Muslim community in Madinah, this whole passage was revealed from on high giving instructions to God’s Messenger and the Muslim community to ensure that justice was done to a Jewish person who was wrongly accused of theft. The passage also condemns the actions of a particular household among the Anşār, who were at the time the main supporters and defenders of the Prophet’s message and faith.

{我已将这部经典以真理降示你，使你依真主所昭示你的，在人们之间判断。你不要为背叛者争辩。你应当向真主求饶，真主确是至赦的，确是至慈的。你不要为自欺者辩护，真主确是不喜爱常常背叛、常常犯罪的人的。他们瞒着人们，却瞒不过真主；当他们在夜间议论真主所不喜悦的言语时，真主是与他们同在的。他们所做的一切，真主确是完全周知的。你们在今世可以为他们辩护，但在复活日，谁为他们向真主辩护呢？谁作他们的保护者呢？}（第105-109节）

We have bestowed this book on you from on high, setting forth the truth, so that you may judge between people in accordance with what God has taught you. Hence, do not contend with those who betray their trust. Seek God’s forgiveness, for God is indeed Much-Forgiving, Merciful. And do not argue on behalf of those who are false to their own selves. Indeed God does not love those who betray their trust and persist in sinful action. They conceal their doings from men, but they cannot conceal them from God; for He is present with them when, in the darkness of the night, they agree all manner of sayings which displease Him. God certainly encompasses [with His knowledge] whatever they do. You may well argue on their behalf in the life of this world, but who is there to argue on their behalf with God on the Day of Resurrection, or who will be their advocate? (Verses 105-109)

文体十分强硬，带着为真理而发的怒意，全段处处流露出对公正的真切关切。其中第一个方面，是提醒安拉的使者：这部经典确是从天上降示给他的，使他能依照安拉所教导他的真知，在人们之间作出裁决。这一提醒之后，接着是一道命令，要求他绝不为背信弃义者辩护，不为他们争辩，也不替他们据理力争。他还被指示为这类为背信者辩护的言辞向安拉求饶：“我确已将这部经典以真理降示你，使你能依安拉所昭示你的，在人们之间作出裁决。所以，你不要为背信弃义者争辩。你应当求安拉饶恕，安拉确是至赦的，至慈的。”（第105-106节）

The style here is very firm, smacking of anger in support of the truth. Real concern for justice is felt throughout the passage. The first aspect of this is the reminder to God’s Messenger of the fact that God’s book was, in truth, bestowed on him from on high so that he may arbitrate between people in accordance with what God imparted to him of true knowledge. This reminder is followed by an order requiring him never to defend those who betray their trust. He must not contend for them or argue on their behalf. He is further directed to seek God’s forgiveness for such arguments in their defence: “We have bestowed this book on you from on high, setting forth the truth, so that you may judge between people in accordance with what God has taught you. Hence, do not contend with those who betray their trust. Seek God’s forgiveness, for God is indeed Much-Forgiving, Merciful.” (Verses 105-6)

这一命令随后又重复了一次。那些背弃其所受托付、并为之而代言先知的人，还被进一步描述为连对自己都不诚实的人。

This command is then repeated once more. Those who are untrue to their trust on whose behalf the Prophet spoke out are further described as false even to themselves.

这一命令的道理在于：真主不喜爱那些从事罪恶行为、背信弃义的人。"你不要为那些自欺的人辩护。真主确是不喜爱那些背信弃义、坚持作恶的人。"（第107节）

The logic behind this order is the fact that God does not love people who engage in sinful practices and who betray their trust. “And do not argue on behalf of those who are false to their own selves. Indeed God does not love those who betray their trust and persist in sinful action.” (Verse 107)

在对那些背弃信任的人表达了严厉的谴责，并强烈斥责为他们辩护的人之后，本章阐述了适用于此行为的一般原则、其后果、清算与报应，以及公正回报的总体原则。真主以绝对的公正对待祂的所有仆人。祂要求他们尽力在自己的交往与交易中执行同样的准则。他们应当竭尽所能地奉行这些完全公正的标准："谁作恶或自欺，然后向真主求饶，必发现真主是至赦的，是至慈的。谁犯罪，谁只是自害。真主确是全知的，是至睿的。谁犯了过失或罪恶，然后把它诬赖给无辜的人，谁就担负了诬蔑和明显罪恶的重负。"（经文110-112）

Having stated its angry case against individuals who betray their trust, coupled with its strong censure of those who argue on their behalf, the sūrah states the general principles applicable to this deed, its effects, reckoning and reward, as well as the overall principle of just reward. It is with absolute justice that God deals with all His servants. He requires them to try their best to implement the same rule in their dealings and transactions. They should endeavour as hard as they can to adopt these standards of perfect justice: “He who does evil or wrongs his own soul, and then prays to God to forgive him, shall find God Much-Forgiving, Merciful. For he who commits a sin, does so to his own hurt. God is indeed All-Knowing, Wise. But he who commits a fault or a sin and then throws the blame therefore on an innocent person, burdens himself with both falsehood and a flagrant sin.” (Verses 110-112)

这三节经文确立了真主对待众仆的总体原则。人们完全有能力在彼此相处以及与真主的关系中落实这些原则。如果他们这样做，便能使自己免受许多伤害。

These three verses lay down the general principles that God applies in the treatment of His servants. People are well able to implement these in dealing with one another and with God. If they do, they spare themselves much harm.

第一节经文为悔罪敞开了大门，对于任何寻求真主宽恕和接纳的人都是如此。"凡作恶或亏负自己的人，然后向真主求饶，必定发现真主是至赦的，是至慈的。"（第110节）真主就在那里，准备宽恕每一个转向祂�悔罪的人，并将祂丰厚的恩典赐予他们。 任何作恶的人都亏负了自己，也亏负了他人。如果他的罪恶行为只影响他自己，那么他可能只亏负了自己。无论如何，至仁的、至慈的真主，随时接纳寻求祂宽恕的人，并将祂的宽恕和慈悯延及他们。他们与真主之间根本没有任何条件、没有任何中介、也没有任何障碍。每当他们转向祂悔罪，祂便以接纳之心转向他们，并赐予他们祂的恩典。

The first verse leaves the door for repentance wide open for anyone who seeks God’s forgiveness and acceptance. “He who does evil or wrongs his own soul, and then prays to God to forgive him, shall find God Much-Forgiving, Merciful.” (Verse 110) God is there, ready to forgive and bestow His abundant grace on anyone who turns to Him in repentance. Anyone who does evil wrongs himself and others. He may wrong only himself if his sinful action affects only his own person. In any case, God, the Merciful, the Beneficent, receives those who seek His forgiveness at all times, and extends to them His forgiveness and mercy. There is simply no condition, no intercession and no barrier between them and Him. Whenever they turn to Him in repentance, He turns to them in acceptance and bestows on them His grace.

第二节经文确立了个人责任原则，作为伊斯兰报应原则的基础：每个人对自己的行为负责。这一原则在每颗心中既唤起一种安心，也夹杂着一种敬畏。敬畏源于一个人可能所做、所得的结果；而安心则基于这样一个事实：没有人会为他人的行为承担责任。"凡犯罪的，只害自己；真主是全知的，是至睿的。"（第111节）

The second verse establishes personal responsibility as the basis of the Islamic principle of requital for actions. This principle arouses in every heart a sense of reassurance mixed with a sense of fear. The fear is a result of what one may do and earn, and the reassurance is based on the fact that no one will bear responsibility for anyone else’s actions. “For he who commits a sin, does so to his own hurt. God is indeed All- Knowing, Wise.” (Verse 111)

最后,真主告诉祂的使者,祂赐予他的恩典:祂保护他免受阴谋者的欺骗。祂因此揭露了他们的阴谋,他们曾试图掩盖事情,使人们不知道他们所策划的。然而,他们并不能躲避真主,因为祂洞察他们一切的谋划。真主还提醒祂的使者祂的恩典:祂赐予他启示和智慧,并让他知晓他原本不知道的事情。这是对全人类的恩典,而这恩典在真主看来是最尊贵、最崇高的:"假若没有真主对你的恩典和慈悯,他们中的一部分人必定会想方设法使你迷误。"

Finally, God tells His Messenger of the favour He gave him when He protected him from deception by the conspirators. He, thus, exposed their plot by which they tried to conceal matters so that people would not know what they had plotted. Yet they do not hide themselves from God Who is aware of all their plotting. God also reminds His Messenger of His favours by which He gave him revelations and wisdom, as well as knowledge of what he did not know. This is a favour to all mankind represented by the noblest and most honourable one in God’s sight: “But for God’s grace to you and His mercy, some of them would indeed endeavour to lead you astray.

然而，他们只是在迷惑自己，他们无法以任何方式伤害你。真主降下这部经典和智慧给你，并教导你所不知道的东西，真主对你的恩典是极其伟大的。"（第113节） Note: the original says "God", so I rendered it as 真主 (the Chinese term for God in Islamic texts), per your instruction it should be the Chinese word for God; 真主 is the standard Simplified Chinese rendering used by Muslims for God, and it does not use "安拉".

Yet none but themselves do they lead astray. Nor can they harm you in any way. It is God who has bestowed this book on you from on high and given you wisdom, and has taught you what you did not know. God’s favour on you is great indeed.” (Verse 113)

这只是穆罕默德——安拉的高尚使者——的敌人为使他偏离真理与正义之路而进行的众多且形式各异的企图之一。然而，每一次，神都赐予他充沛的恩典，使那些策划者悔恨自己的行为，并陷入迷误。先知穆罕默德ﷺ的历史中充满了这类企图，敌人的失败，以及他自己的成功——每一次，神都引导他走上正道。在这节经文中，神提醒他祂的恩典与恩惠，同时向他保证，这些人绝不能对他造成丝毫伤害。这本身就是神的恩典。

This was but one of the numerous and diverse attempts which the enemies of Muĥammad, God’s noble Messenger, tried in order to divert him away from the path of truth and justice. Each time, however, God bestowed on him grace in abundance, leaving the schemers to rue their actions and sink into error. The history of the Prophet Muĥammad, (peace be upon him), is full of such attempts, the failure of his enemies and his own success when God guided him every time to the right way. In this verse, God reminds him of His grace and favours, reassuring him at the same time that such people will not harm him in the least. That in itself is an act of Divine grace.

正如此处提到的这项恩典，包括向先知启示真理的各个方面，最伟大的恩典也在此被指明。那就是选召他成为神的使者的恩典：“神降示你这部经典，赐你智慧，并教你你所不知道的。神对你的恩惠确实重大。”（第113节）

Just as this particular favour is mentioned, with all its aspects of revealing the truth to the Prophet, so the greatest favour of all is also identified. That is, the favour of choosing him to be God’s Messenger: “It is God who has bestowed this book on you from on high and given you wisdom, and has taught you what you did not know. God’s favour on you is great indeed.” (Verse 113)