“我们已降示明白的启示；真主引导意欲得正道的人走上正路。”（第46节）真主的启示提供清晰的指引，使真主光辉的光明得以显现。它们指明真主引导的源泉，阐明何为善、何为恶。它们毫不含糊、毫不模棱两可地陈述伊斯兰的生活方式。它们确定了必须在人世间的生活中实行的神圣律法。当人们在生活中践行这些律法，并在纷争中以之裁决时，他们实行的便是一套明确规定的制度，它提供了确保所有人公平正义的一切保障，并且使真假之间、合法与非法之间不致混淆。
“We have sent down revelations that make things manifest; and God guides onto a straight way him who wills [to be guided].” (Verse 46) God’s revelations provide clarity, allowing God’s resplendent light to be seen. They point to the sources of His guidance, making clear what is good and what is evil. They set out the Islamic way of life without ambiguity or equivocation. They define the divine rules which must be implemented in human life on earth. When people implement them in their lives and resort to them for judgement in their disputes, they implement a code that is clearly set out, providing all guarantees that ensure equity and justice for all, and which allow no confusion between true and false or permissible and forbidden.
“真主引导所意欲者走上正路。”（第46节）这句阿拉伯文也可以读作“真主引导他所意欲的人走上正路”。大多数译者采用的正是这种译法。若这样理解，这句话便明确表明：真主的意欲不受任何限制。然而，真主已经确立了一条引导之路，以保证人们获得正道。任何朝这条路迈进的人，必定会得到真主的光明与引导；依真主的意欲，他们的道路将被铺平，直至抵达目的地。那些背离此路的人，则会失去指引的光明，在迷误中越陷越深。这便是真主为人类提供引导的旨意。
“God guides onto a straight way him who wills [to be guided].” (Verse 46) The Arabic statement could also be read as “God guides whom He wills onto a straight way.” This is indeed the translation adopted by most translators. If we read it in this way then the statement makes clear that God’s will is free from all restriction. However, God has established a way to ensure guidance. Any human being who moves towards that way will definitely receive God’s light and guidance. By God’s will, their path will be made smooth until they reach their destination. Those who turn away from it will lose their guiding light and become hardened in error. Such is God’s will with regard to providing guidance to mankind.
该章指出，尽管真主降示了启示，并在宇宙中设置了种种迹象，仍有一类特殊的人，他们是伪信者，自称是穆斯林，却不尊重伊斯兰的价值观。
The sūrah points out that despite the revelations and the signs God had placed in the universe, there is a special type of people who are hypocrites, claiming to be Muslims, but showing no respect for Islamic values:
他们说："我们信奉真主和使者，我们服从。"此后，他们中有一部分人却背弃了这一宣言。这些人绝非信士。每当他们被召唤到真主和使者面前，让使者在他们之间裁决时，他们中有一部分人便转身离去；但如果公理在他们一方，他们便顺从地来到使者面前。他们心中有病吗？还是他们心存疑惑？抑或他们担心真主和使者会对他们不公？不，是他们自己才是不义之人。（第47-50节）
They say: ‘We believe in God and in the Messenger, and we obey. ‘But then some of them turn away after this [assertion]. Surely these are not believers. Whenever they are summoned to God and His Messenger in order that he might judge between them, some of them turn away; but if the right is on their side, they come to him with all submission. Is there disease in their hearts? Or are they full of doubt? Or do they fear that God and His Messenger might deal unjustly with them? Nay, it is they who are the wrongdoers. (Verses 47-50)
当信仰真正在一个人的内心确立时，它必然会体现在此人的行为之中。伊斯兰是一种积极主动的信仰，不可能停留于无所作为。当它被真正接受为个人的信念时，便会进一步在实践中显现其影响。
When faith is genuinely established in a person’s heart, it is reflected in that person’s behaviour. Islam is a proactive faith that cannot remain idle. When it is genuinely accepted as a personal belief, it moves on to show its influence in practice.
这种信念必须转化为行动。伊斯兰教育其信徒的方式，始终致力于把对信仰的理性认同转变为一种切实可行的做法，并很快成为习惯或准则。与此同时，它也致力于提供内在的动力，使信仰与行动相互补充、相辅相成。
It must be translated into action. The Islamic method of educating its followers always seeks to transform the mental acceptance of faith into a practical approach that soon becomes a habit or a rule. At the same time, it seeks to provide the mental motivation to make belief and action mutually complementary.
伪信者过去总是声称他们信仰真主和他的使者，并且热切地愿意服从他们，但他们的这种说法只是空洞的口头宣称，缺乏实际行动的支撑。他们只是转身离开，使自己的行为与其所宣称的相互矛盾。
The hypocrites used to claim that they believed in God and His Messenger and that they were keen to obey them, but theirs was a hollow, verbal claim that lacked practical credence. They simply turned away, making their actions belie their claims.
“这些人并不是信士。”因为信士会以自己的行为来印证他所宣称的信仰。信仰不是一件供人消遣的玩具，玩够了就可以丢到一边。它会在人的心中扎根，改变他的情感，影响他的行为。而且，当信仰在一个人的心智与内心中牢固确立之后，他就不会再回头。
“Surely these are not believers,” because believers confirm with their actions what they claim to be their faith. Faith is not a toy which a person uses for amusement before discarding it. It is something that settles in a person’s heart, reshaping his feelings and influencing his actions. Moreover, when it is firmly established in someone’s mind and heart, there is no going back on it.
那些自称信士的人，当他们被召唤去把争端交由真主的使者裁决、以真主的律法来判决时，却毫不犹豫地违背自己的主张：“当他们被召唤到真主和他的使者面前，让他在他们之间裁决时，他们中有一部分人却转身离去；但如果真理在他们一方，他们就会顺从地来到他面前。”（经文48-49）
他们非常清楚，真主和使者所作的判决，只会致力于确立真理、保障公正，绝不会受个人好恶的影响。然而，这些伪信士并不在乎公正与真理，因此他们不愿求问先知的裁决。事实上，除非他们确定公正在自己一方，否则他们拒绝把争端交由先知处理。在这种情况下，他们则毫不犹豫地前去见他，并预先表明接受他的裁决，因为他们确信裁决会对自己有利。这样的裁决，是依据真主的律法作出的，它会给予每个人应得的权利。
Those who claimed to be believers did not hesitate to contradict that claim when they were summoned to put their disputes to God’s Messenger for judgement on the basis of His law: “Whenever they are summoned to God and His Messenger in order that he might judge between them, some of them turn away; but if the right is on their side, they come to him with all submission.” (Verses 48-49) They were well aware that a judgement made by God and His Messenger could only seek to establish what is right and ensure justice. It would never be influenced by personal likings. But such hypocrites did not care for justice and right. Hence, they were not prepared to seek the Prophet’s judgement. Indeed, they refused to put their disputes to him, except when they were sure that justice was on their side. In such a situation, they did not hesitate to go to him, declaring their prior acceptance of his judgement, because they were certain that it would be in their favour. It would be a judgement on the basis of God’s law that gave everyone their due.
这样的人在任何时代都是伪君子的典型：他们不敢公开宣称自己不信，于是假装成穆斯林。然而他们并不服从真主的律法。当他们被召唤到真主和祂的使者面前请求裁决时，他们拒绝前往，并寻找各种借口。他们被描述为不信道者，因为真正的信士绝不会拒绝真主的裁决。接受这样的裁决，是信仰的实际证据；这是坚定信仰以及对真主和祂的使者怀有应有敬意的态度。只有心未被信仰照亮、未曾养成伊斯兰品德的人，才会拒绝真主使者的裁决。
Such people provide a typical example of hypocrites at all times: they dare not declare their disbelief; so they pretend to be Muslim. Yet they do not submit to God’s law. When they are called upon to put their cases to God and His Messenger for judgement they refuse, seeking any excuse. They are described as unbelievers, because a genuine believer will never reject God’s judgement. To accept such judgement is the practical evidence of belief. It is the attitude that confirms strong belief and due respect to God and His Messenger. Only a person whose heart has not been enlightened by faith and who has not adopted Islamic manners rejects God’s Messenger’s judgement.
因此,他们的态度成为一系列问题的对象,这些问题证实了他们心中有病,并对他们的疑虑表示惊讶:"他们心中有病吗?还是他们心存疑惑?还是他们担心真主和他的使者会亏枉他们?"(第50节)
Hence, their attitude is the subject of questions that confirm the fact that their hearts are diseased and wonders at their doubts: “Is there disease in their hearts? Or are they full of doubt? Or do they fear that God and His Messenger might deal unjustly with them?” (Verse 50)
第一个问题无需再作确认，因为心脏疾病必然会导致这样的结果。一个天性健全的人，不可能如此严重地背离真理。正是心脏疾病使人失去平衡，使他无法领会真正的信仰及其道德准则。
The first question requires no confirmation, for heart disease is sure to bring about such an effect. No one with a sound human nature could deviate so badly from the truth. It is heart disease, a disease that makes someone imbalanced, unable to appreciate true faith and its moral code.
第二个问题是在质问他们：既然自称信仰真主，为何又怀疑祂的裁决？他们怀疑的是这裁决是否出自真主，还是怀疑这裁决能否真正主持公道？无论是哪一种情况，他们的态度都与信士的态度不同。
The second question wonders at them doubting God’s judgement when they claim to believe in Him. Do they doubt that it comes from God, or that it is the judgement that administers justice? Whatever the case, their attitude differs from that of believers.
第三个问题既带有惊异，也带有谴责的意味：他们难道担心真主和祂的使者会对他们不公吗？有人竟会怀有这样的担忧，实在是极其罕见的。真主是所有人的创造者，祂不可能偏袒某些受造物而牺牲其他受造物，这是不可想象的。"不然，他们自己才是不义者。"（第50节）
The third question combines wonder with denunciation. Do they fear that God and His Messenger might be unfair to them? It is most singular for anyone to entertain such a fear. God is the Creator of all people: it is inconceivable that He would favour some of His creatures at the expense of others. “Nay, it is they who are the wrongdoers.” (Verse 50)
神的判决是唯一不带任何偏见的判决，因为神公正对待一切，绝不对任何人不公。祂的所有受造物在祂面前处于同等的地位。因此，祂不会以牺牲某一方为代价而偏袒其中任何一方。
God’s judgement is the only judgement that is free of all prejudice, because God is fair to all and does not deal unjustly with anyone. All of His creation are to Him in the same position. Hence, He does not favour any of them at the expense of another.
任何不是出自真主的裁决都可能存在不公。人们在立法时,无法完全摆脱对自身利益的倾向。这适用于所有人,无论是个人、某个阶层还是政府。
Any judgement other than God’s may be susceptible to unfairness. When people legislate, they cannot entirely free themselves of leaning towards what serves their interests. This applies to all human beings; be they individuals, a class or government.
当一个人立法时，他必然会寻求保障自身的安全与利益。一个阶级、一个国家或一组国家为另一方立法时，情况也是如此。但当上帝立法时，不存在任何个人的安全、保护或利益的考量。祂的立法旨在确保绝对的公正，而这种公正只有在神圣的律法之下才能实现，其他任何法律都无法达到。
When an individual legislates, he is bound to look for what ensures his own protection and serves his own interests. The same applies when a class, country or a block of countries legislates for another. But when God legislates, no personal security, protection or interest comes into play. His legislation aims to ensure absolute justice which cannot be achieved under any law other than divine law.
因此,那些拒绝真主的裁决以及其使者的裁决的人,确实是不义的、作恶的人。他们不愿意公正得以施行,也不愿意正义占据上风。实际上,他们内心深处知道,他们并不怀疑真主的裁决只为确保公正。关键在于,"正是他们才是作恶者。"(第50节)
Hence, those who reject God’s judgement, and that of His Messenger, are indeed unjust and wrongdoers. They do not want justice to be administered or right to be supreme. In fact, deep at heart they know that they do not doubt that God’s judgement only seeks to ensure justice. The point is that “it is they who are the wrongdoers.” (Verse 50)