“ن。以笔起誓，以及以他们所写的一切起誓。”（第1节）这一章以至高无上的真主的起誓开篇。起誓的对象是字母“ن”（nun）、笔和书写。这个字母与笔、书写这两者之间的关联是清楚的。真主以这些起誓，赋予它们应有的重要地位，突出其意义，并将之呈现给一个不重视这种学习方式的群体。事实上，在那个群体中，书写极为罕见且原始，而注定要承担的使命却要求这种能力得到发展并普及。唯有如此，它才能宣扬自己的信仰和为人类生活所确立的制度，进而为人类提供明智的领导。毫无疑问，书写是完成这些任务的基本要素。

“Nun. By the pen. by all they write. ” (Verse 1) The surah begins with an oath by God Almighty. The oath is by the letter nun. the pen and writing. The relationship between this letter of the alphabet and the other two, i.e. the pen and writing, is clear. As God swears by these He gives them due importance, highlighting this and presenting it to a community where learning through this approach was not valued. In fact, writing was very rare and primitive in that community while the role it was destined to play required that such ability develop and become widespread. This was the only way through which it could advocate its faith and the systems it laid down for human life. It would then be required to provide wise leadership for humanity. Writing is no doubt a basic element in fulfilling such tasks.

这一观点也得到了这样一个事实的印证：伊斯兰的启示始于"你应当诵读"的命令。"你应当奉你创造者的名义而诵读。他用血块创造了人。你应当诵读，你的主是最尊严的，他教人用笔写字，教人知道他所不知道的东西。"（96：1-5）这一命令是下达给不识字的先知的，真主以其无限的智慧，意欲使他不能读写。然而，降示给他的启示一开始就如此着重强调通过阅读和用笔书写来学习。这种重要性又通过以"嫩"字母、笔和所书写的内容所起的誓词再次得到强调。所有这些都应被视为真主培育穆斯林群体、使其为真主所赋予的普世使命做好准备的神圣体系的一部分。

This point is endorsed by the fact that Islamic revelations started with the order to read: “Read in the name of your Lord who has created— created man out of a germ-cell. Read — for your Lord is the most Bountiful One. Who has taught the use of the pen. taught man what he did not know” (96: 1-5) This instruction was given to the unlettered Prophet, whom God in His infinite wisdom willed to be unable to read and write. Yet the revelations vouchsafed to him began with such emphasis on learning through reading and writing with the pen. This importance is reiterated here by the oath using the letter nun. the pen and the writing. All this should be seen as part of the divine system of cultivating the Muslim community and preparing it for the universal role God assigned to it.

至能的真主以“嗯”字母、以笔和书写发此誓，以驳斥不信道者的虚假指控。真主借此表明这指控是多么不可能成立，因为正是祂赐恩于祂的使者：“你凭你主的恩典，绝不是疯子。”（第2节）这节短经还以一种确认先知与真主亲近的说法，指明真主赐予先知的恩典。同时，这节经文也驳斥了所谓的那种情况，因为那种情况无法与真主赐予祂所拣选的仆人的恩典相并存。

God Almighty states this oath by nun. the pen and writing to refute the unbelievers’ false allegation. He shows how improbable it is, since it is He who bestowed His grace on His Messenger: “You are not. by your Lord’s grace, a madman” (Verse 2) This short verse also identifies God’s grace bestowed on the Prophet in an expression that confirms his closeness to Him. At the same time, the verse refutes the alleged condition, one that cannot combine with God’s grace bestowed on His chosen servant.

这之后是一段伟大的见证和极大的尊荣:"你确实具有崇高的品格。"(第4节)整个宇宙都在回应这对先知独一无二的赞颂。任何作者都无法描述这份来自宇宙创造者的伟大见证的价值;任何想象都无法衡量它的分量。这是真主依照自己的尺度,以自己的话语,对他的仆人所作的见证:"你确实具有崇高的品格。"崇高的品格,按照真主的尺度,有其独特的价值,是任何受造之物都无法想象的。

This is followed by a great testimony and abundant honour: “Most certainly, yours is a sublime character? (Verse 4) The whole universe echoes this unique praise of the Prophet. No writer can describe the value of this great testimony by the Creator of the universe; no imagination can give it its worth. It is a testimony by God, according to His own measure, given to His servant, in His own words: “Most certainly, yours is a sublime character A sublime character has, according to Gods measure, its own unique value which no other creature can imagine.

这一见证从几个方面印证了穆罕默德的伟大。首先，它本身就是真主亲自作出的见证，以其至尊的威严给出，并为整个宇宙所认可，为众天界所共同回应。ﷺ Wait — the sentence contains no mention of the Prophet's name in the source beyond "Muhammad's", which is a mention, so ﷺ applies after it. Corrected above: the ﷺ belongs after "穆罕默德" in the first clause. Final translation: 这一见证从几个方面印证了穆罕默德ﷺ的伟大。首先，它本身就是神亲自作出的见证，以其至尊的威严给出，并为整个宇宙所认可，为众天界所共同回应。

This testimony confirms Muhammad’s greatness in several ways. First of all, by the fact that it is God’s own testimony, given in His majesty, and appreciated by the whole universe and echoed by everyone on high.

其次,他的伟大体现在:穆罕默德ﷺ能够领受真主的见证,与之共处,并且知道是谁在说这话。这话是全能、全知的真主亲自宣告的。先知深知自己与如此至高无上的力量相比所处的地位,他对这一地位的体会,是其他任何人都无法比拟的。穆罕默德ﷺ在领受这句话时,从其崇高的源头接受它,既没有被它带来的压力压垮,也依然保持镇定与安稳,这本身就是他伟大的最佳证明。

Secondly, his greatness is seen by virtue of the fact that Muhammad (peace be upon him) was able to receive God’s testimony, live with it and know who was saying it. It was God Almighty, in His absolute power and knowledge, that stated it. The Prophet knew his own position in relation to such absolutely great power. He could appreciate this position as no one else could. The fact that Muhammad (peace be upon him) held his position firmly as he received this word, from its sublime source, without being crushed by the pressure it brought on him, and that he remained calm and stable is the best evidence of his own greatness.

关于先知的伟大，他的同伴们留下了许多记述。事实上，他的实际品行是比任何关于他的记载都更有力的见证。然而，这份由至高无上的真主所作的见证，比任何记载的证据都更为伟大。真主最清楚该将祂的最后启示托付给谁。穆罕默德（愿主福安之）以其崇高的品格，确实是传达这一启示的人，而这一启示是历史上最为尊贵的。他与这一启示相称，是其伟大的活生生的典范。伊斯兰的讯息如此完美、美好、全面而真实，只有配得上真主这样见证的人才能传达它，也只有以坚定信心接受真主这种神圣见证的人才能胜任。与此同时，真主也曾就先知的某些举动对他加以责备，但始终赋予他同样的信心与安慰。他将这两方面都向众人宣告，毫无隐瞒。无论处于哪种情况，他都是一位高尚的先知、顺服的仆人，以及值得信赖的神圣启示的传达者。

There are many reports about the Prophet’s greatness given by his Companions. Indeed, his practical conduct is better evidence than anything reported about him. However, this testimony, given by God Almighty, is greater still than any reported evidence. God knows best whom to entrust with His final message. Muhammad, (peace be upon him), in his sublime character, was indeed the one to deliver this message, which is the noblest in history. He was a match for it, and a living example of its greatness. The message of Islam is so perfect, beautiful, comprehensive and truthful that it could only be delivered by a man who deserved such testimony from God, and by one who would receive such divine testimony with confidence. At the same time, however, God remonstrated with the Prophet for some of his actions but all the while imbibing the same confidence and reassurance. He declared both aspects to all people, hiding nothing. In both situations, he was a noble Prophet, an obedient servant and a trusted deliverer of the divine message.

我们在此还要指出，道德要素在真主的衡量中占有相当重要的地位。它是伊斯兰讯息的根本要素，正如它也是先知本人品格的根本所在。事实上，我们在两者中都能看到它的突出地位。更进一步说，伊斯兰讯息的立法层面和教育层面都依赖于道德价值。它所倡导的内容，最强调的是纯洁、清洁、诚实、真实、公正、怜悯、同情、善良、履行承诺和约定，以及言行一致、行为与意念和思想相符。它禁止不义、欺诈、作弊、非法侵占他人财产、侵犯他人的权利和名誉，以及以任何方式或形式传播淫乱。它的律法旨在保护这些原则，守护人们良知和行为中的道德要素，也守护个人、社会和国际交往中的道德要素。

We also note here that the moral element is given considerable weight in Gods measure. It is a fundamental element in the Islamic message, just as it is fundamental in the Prophets own character. Indeed, we note its prominence in both. In fact, both legislative and educational aspects of the Islamic message rely on moral values. The strongest emphasis in what it advocates is laid on purity, cleanliness, honesty, truth, justice, mercy, compassion, kindness, fulfilment of promises and commitments, actions matching words and both consistent with intentions and thoughts. It forbids injustice, dishonesty, cheating, taking other peoples property unlawfully, violating other peoples rights and honour and spreading immorality in any way or form. Its laws are geared to protecting these principles and safeguarding the moral element in peoples consciences and behaviour, as well as in personal, social and international dealings.

先知说:“我被派来完成崇高的道德。”他以此概括了自己使命的宗旨。他的教导始终一致地强调道德与良好礼仪的重要性。他自身的言行则提供了光辉的典范，是一个实践中的崇高榜样，理应被记录在真主永恒的经典之中：

The Prophet says: “I have been given the message that perfects noble morality.” He thus sums up the objective of his message. His teachings are highly consistent in emphasizing the importance of morality and good manners. His own behaviour provides a shining picture as well as a practical noble example that merits a record in Gods eternal book:

“诚然，你拥有崇高的品格”（第4节）。如此，真主赞美他的使者，也赞美他所传之道的道德层面。通过这样的赞美，真主建立起一种强有力的纽带，将大地牵向天堂。他使这一面成为信士们内心所依恋的所在，那些仰望他的回赏的人，心便紧紧系于此处。如此，他为他们指明了他所喜爱他们具备的美德。

“Most certainly, yours is a sublime character” (Verse 4) Thus God praises His Messenger as well as the morality aspect of His message. With such praise God sets out a strong bond pulling the earth towards heaven. He makes this aspect the one to which believers’ hearts, those who look up to His reward, are strongly attached. He thus identifies for them which values He would like them to possess.

这正是伊斯兰道德的独特之处。它既不源于当地的环境，也不源于任何世俗的考虑。它不借鉴那一代人中存在的任何传统、利益或纽带。相反，它来自天堂，并以天堂为依托。它回应来自天堂的呼唤，使大地上的人们仰望高远的境界。它源于神自身绝对的属性，人们被要求效法这些属性。这样，普通人便能达到人性的最高水平，并配得上神所赐予的尊荣——神使他们担任大地的代治者。唯有如此，他们才能获得更崇高的生活，“在真实的座位上，在万能的君王面前”（54：55）。这意味着，伊斯兰道德不受任何世俗限制的约束，而是追求人类所能达到的最高境界。

This is the unique aspect of Islamic morality. It does not stem from the local environment, or indeed from any earthly consideration. Nor does it draw on any tradition, interest or bond that was at play in that generation. Instead, it comes from heaven and relies on it. It responds to the call coming from heaven so that those on earth look up to a high horizon. It derives from God’s own absolute attributes, which people are asked to emulate. This so that ordinary human beings can achieve their utmost level of humanity and be worthy of God’s honour, bestowed on them as they are placed in charge of the earth. It is in this way only that they will merit a more sublime life, “in a seat of truth, in the presence of an all-powerful Sovereign” (54: 55) This means that Islamic morality is not restricted by any earthly limitation. It rather aspires to the highest level that people can achieve.

然后,真主宽慰祂的使者,告诉他关于近期的future以及那些对他散布such谎言的不信道者将如何发展。祂警告他们,他们的真实处境将被公之于众,他们的虚假将被揭露于众人面前。 Wait, I must translate faithfully into Chinese only, with no English words left. Correcting: 然后,真主宽慰祂的使者ﷺ,告诉他近期将要发生的事,以及那些对他散布此类谎言的不信道者将会有怎样的发展。祂警告他们,他们的真实处境将被公之于众,他们的谎言将被公开揭露。

God then reassures His Messenger about the immediate future and how things will develop with those unbelievers who hurled such lies at him. He warns them that their true situation will be publicized and their falsehood be made public:

你们很快就会看到，他们也会看到，你们中谁是受考验的人。

You shall before long see, as they will see, which of you is the one afflicted.

你的主最知道谁偏离了祂的道路，也最知道谁是得到正道引导的人。（第5-7节）

Your Lord knows best who has strayed from His path, as He knows the ones who are rightly guided. (Verses 5-7)

那位受考验之人，将为众人所知，此人或是迷途之人，或是受到考验从而显露真实状况之人。这两种含义相差不远。这一应许既是对先知和信奉他所传信息的信士的安慰，同时也是对那些反对和辱骂他之人的警告，无论他们给他加上何种疯狂的名称。他们很可能并不是真的认为他疯癫，因为他们自己也意识到事实并非如此。他们大概是想说他有来自精灵（jinn）的同伴，或许是精灵启发了他，使他吟诵出那些精妙的言辞。他们曾说，每位诗人背后都有精灵协助其创作。然而，这种情况与先知的实际情形相去甚远，也与他那前后一致、真实无误的启示之本质不相符。

The afflicted person whom God assures the Prophet will be identified to all is the one that has gone astray, or the one subjected to a test that reveals his true condition. The two meanings are not much apart. This promise reassures the Prophet and the believers in his message and at the same time it warns those who oppose and abuse him, regardless of whatever type of madness they attribute to him. Most probably they did not mean that he was insane, because they realized that this could not be the case. They probably meant that he had associates from among the jinn, who perhaps inspired him with the fine words he recited. They used to say that every poet had someone from the jinn assisting their efforts. This was, however, far from the case with the Prophet. Nor does it fit with the nature of his revelations that are both consistent and truthful.

这一承诺来自真主，它确认：未来将清楚地显明这位先知的真实本性，以及那些否认他的信息的人的情况。未来将证明哪一方遭受了灾祸，或是迷失了方向。真主安慰他说，他的主“最知道谁偏离了祂的正道，也最知道谁得到了正确的引导”（第7节）。赐予他启示的正是他的主。祂确实知道他和他的追随者是得到正确引导的。这足以让先知安心，也让他的敌人为未来将带来什么而忧虑不安。

This promise by God confirms that the future will make clear the true nature of the Prophet and those who denied his message. The future will prove which party was afflicted or had gone astray. God reassured him that his Lord “knows best who has strayed from His path, as He knows the ones who are rightly guided” (Verse 7) It is his Lord who gave him his revelations. He indeed knows that he and his followers are rightly guided. This is enough to reassure the Prophet and set his enemies worrying about what the future will bring.

强调道德层面的重要性,这一点在经文中再次体现:真主命令先知不要顺从某个特定的不信者。经文列举了此人可憎而可耻的种种品性,并预言他将受到羞辱。

The importance of the moral element is again stressed when the Prophet is ordered not to obey one particular unbeliever. We have a full list of the terrible and shameful qualities of this person, who is then threatened with humiliation:

而你不要顺从任何好发誓的卑贱者，那好说人坏话、往来搬弄是非、阻止行善、侵害他人、罪孽深重、残暴，而且品行恶劣的人。只因他拥有财富和儿女，当我们的启示念给他听时，他便说：“这些不过是古人的神话。”我们将在他的鼻子上打上烙印。（第10至16节）

Furthermore, pay no heed to any contemptible swearer, slanderer, going about with defaming tales, hinderer of good, aggressor, sinful, cruel and, on top of all that, given to evil. Just because he has wealth and children, when Our revelations are recited to him, he says, ‘Fables of the ancients!' We shall brand him on the snout. (Verses 10-16)

有人说,此人是al-Walid ibn al-Mughirah,第74章中的下面这段经文也是指他:"任我创造的那个孤独者去吧!我赐给他广大的财富,和身边的儿子,并为他铺平道路;然而他贪求我再给他更多。不然!他对我的启示固执地加以反对。我将使他承受艰难的攀登!他思量、谋划。该死的,他怎样谋划!再该死的,他怎样谋划!他环顾四周,然后皱眉怒视,接着转身离去,自负地炫耀,并说:'这不过是古代传下来的妖术!这只不过是凡人的言语!'我要把他投入烈火之中。"(74:11-26) 有许多记载提到al-Walid屡次谋划对付先知ﷺ,反对伊斯兰的讯息,并试图使人们远离它。也有记载说,本章经文所指的是al-Akhnas ibn Shariq,他是先知ﷺ另一位执意的反对者。无论此人是al-Walid还是al-Akhnas,本章对他的谴责,以及其他章中给出的严厉警告,足以证明此人在对抗先知ﷺ和伊斯兰讯息的斗争中扮演了邪恶的角色。它们也表明他心怀恶意,毫无善念。

It is said that this person was al-Walid ibn al-Mughirah, to whom the following passage in Surah 74 also refers: “Leave to me the one I created alone, to whom I have granted vast wealth, and sons by his side, making life smooth and easy for him; yet he greedily desires that I give him more. No! He has set himself stubbornly against Our revelations. I will constrain him to endure a painful uphill climb! He thought and he schemed. Damn him, how he schemed!Again, damn him, how he schemed! He looked around, then he frowned and glared, then he turned his back and gloried in his arrogance, and said, 'This is just sorcery handed down from olden times! This is nothing but the word of a mere mortal!' I will cast him into the scorching fire." (74: 11-26) There are many reports that speak of al-Walids repeated scheming against the Prophet and his opposition to the message of Islam, trying to turn people away from it. It is also reported that the verses in the present surah refer to al-Akhnas ibn Shariq, another of the Prophet’s determined opponents. The present denunciation of the man, whether he was al-Walid or al-Akhnas, and the stern warnings given in the other surah, suffice as evidence of this persons wicked role in the fight against the Prophet and the Islamic message. They also indicate his evil intentions and that he was devoid of all goodness.

《古兰经》在此列举了他的九种恶劣品性。他是一个“好发誓的人”，这表明他总是如此发誓。只有说谎的人才会频繁发誓，因为他觉得人们不相信他。因此，他诉诸发誓，以说服人们接受他所说的话。此外，他是“卑贱的人”，是连自己都不尊重的人。人们也不信任他的话。他动辄发誓以克服人们的不信任，这一事实便证明了这一点。尽管他拥有财富、儿子和地位，他仍然是卑贱的。暴君即便掌握权力和权威，也往往依然卑贱。

接下来是对贪婪和否认他人权利之后果的一个提醒。这是指一群拥有一座花园的人。看来这个故事对《古兰经》所称呼的阿拉伯人来说是广为人知的。这一提醒清楚地表明，人们所拥有的财富和子女只是考验他们的手段，正如花园的主人们曾受到考验一样。所有这类考验的结果终将显现：

A reminder of the outcome of the greed and denial of other peoples rights then follows. This in a reference to a group of people who owned a garden. It seems that the story was well known to the Arabs addressed by the Qur’an. The reminder makes it clear that what people have of wealth and children is only a means to test them, in the same way as the people of the garden were put to trial. The result of all such tests will inevitably be revealed:

我们这样考验他们，正如我们考验那园子的主人。他们曾发誓，要在次日清晨采摘园中的果实，却没有说“若真主意欲”。在他们睡着的时候，来自你主的一场灾祸降临到那园子上，到早晨时，园子已被摘得精光，一片荒芜。 天亮时，他们彼此呼唤：“如果你们要采摘果实，就早点到你们的田地去。”于是他们出发了，彼此低声商议：“今天不要让任何贫困的人进入园子。”他们一早就去了，满怀着自己的打算。当他们看见园子时，便说：“我们一定是走错了地方！不，我们已经一无所有了！”他们中最明智的人说：“我不是对你们说过吗？你们为何不赞颂真主？”他们说：“赞颂我们的主超绝万物！我们确实是不义的。”然后他们彼此责备，互相指责。他们说：

We try them as We tried the owners of a certain garden, who vowed that they would harvest its fruits on the morrow, and made no allowance. A visitation from your Lord came upon that garden while they were asleep, so that by morning it was stripped bare and looked desolate. At daybreak they called out to one another: ‘Go early to your tilth if you wish to gather all its fruits.9 So they went off, whispering to one another, "Make sure that no needy person enters the garden today. "Early they went, strongly bent on their purpose. When they saw it, they exclaimed: Surely we have lost our way! No! We are utterly ruined.9 The wisest among them said, 'Did I not tell you, “Will you not extol God's limitless glory?”" They said, 'Limitless in His glory is our Lord! Truly, we were doing wrong." Then they turned upon each other with mutual reproach. They said:

"哀哉我们！我们确已不义。或许我们的主会以更好的来代替它。我们确实满怀希望地归向我们的主。"这便是今世的刑罚，而后世的刑罚更重，如果他们知道的话。（第17-33节）

'Woe betide us! We have done great wrong. It may be that our Lord will grant us something better instead. To our Lord we truly turn in hope." Such is the suffering [in this life], but greater indeed is the suffering in the life to come, if they but knew it. (Verses 17-33)

这个故事或许早已为人熟知,但《古兰经》中的叙述揭示了其各个情节背后的深意:真主的大能、祂对某些仆人设下的考验,以及最终的报应。这正是《古兰经》在呈现此故事时的新意所在。随着情节展开,我们看到一群天真的人,他们的想法和行为在我们看来就像淳朴的乡下人。也许这类人与那些固执拒绝信仰的受众更为接近,而这些受众并非特别精明老练的角色,而更多是淳朴的普通人。

This story may well have been well known, but its narration in the Qur’an reveals what lies behind its episodes of Gods power, the tests He sets for some of His servants and their requital at the end. This is, then, what is new in its presentation in the Qur’an. As it unfolds, we see a group of naive people who appear to us in their thoughts and actions like simple rural people. Perhaps this type of person was closer to the addressees who were stubborn in their rejection of the faith, but who were not particularly sophisticated characters. Rather, they tended to be simple folk.

此时，该章经文向他们提出一个简单明了的论证，向他们发起挑战，接连向他们提出一系列问题，这些问题的答案只能有一个。经文警告他们，向他们展现来世可怖的景象，并威胁他们：在今世，他们可能会面临与至高无上的真主开战的局面。

At this point, the surah puts a simple, uncomplicated argument to them, challenging them, putting to them one question after another, on matters that can have only one answer. It warns them, showing them a fearsome scene of the life to come, and threatens them that, in this present life, they could face a war against God Almighty:

{Shall We treat those who submit themselves to Us the same as the guilty? What is the matter with you? How do you judge? Or do you have a divine book in which you study, and in which you find that you will have whatever you choose? Or have you received solemn oaths binding on Us until the Day of Resurrection, that you will get whatever you decide for yourselves? Ask them which of them will vouch for this. Or do they have partners? Let them produce their partners, if what they say is true. On the day when the matter becomes dire, they will be called to prostrate themselves, but they will be unable to. Their eyes will be downcast, and humiliation will overwhelm them. They were called to prostrate when they were safe and sound. So leave to Me those who deny this message. We shall lead them step by step to destruction in ways they do not know. I will give them more time; indeed, My plan is firm. Do you ask them for any payment, so that they feel burdened with debt? Do they have knowledge of the unseen, so that they can write it down?}

Should We treat those who submit themselves to Us as We treat the guilty? What is the matter with you? On what basis do you judge? Or have you a divine book which you study, and in which you find that you shall have all that you choose? Or have you received solemn oaths, binding on Us till the Day of Resurrection, that you will get whatever you yourselves decide? Ask them which of them will vouch for this. Or have they partners? Let them produce their partners, if what they say is true. On the day when matters become so dire, they will be asked to prostrate themselves, but they will not be able to do so. Their eyes will be downcast, with ignominy overwhelming them. They were invited to prostrate themselves when they were safe. Therefore, leave to Me those who deny this revelation. We shall bring them low, step by step, in ways beyond their knowledge. I will allow them more time: My scheme is truly firm. Do you [Prophet] demand a payment from them [and so they fear] that they would be burdened with debt? Do they have knowledge of the hidden reality so that they can write it down?

（第35—47节）

(Verses 35—47)

对今生的惩罚以及今世的战争的警告,是放在本段所陈述的论证与挑战之中的。这使论证得以加强,也加大了这一挑战所带来的压力。本段以一个修辞性的问题开始:“难道我会把归顺我的人,当作罪人一样对待吗?”(第35节)这个问题涉及的是前文已经陈述过的双方的结局。这是一个只有一种答案的问题。不,不可能如此!归顺真主的人,绝不能与明知故犯的罪人同等对待。无论哪种逻辑、哪种公正的标准,都不允许罪人与归顺真主的人面对同样的结果。因此,本章又向他们提出第二个修辞性的问题:“你们是怎么了?你们是凭什么来判断的?”(第36节)你们如何判断这些事情,竟使两者相等?这断然不可能。

“让我来处置那些否认这部启示的人吧。”这是一句令人深思的话语。

A remarkable statement, “Leave to Me those who deny this revelation?

它带有可怕的威胁。随后便是对真主与祂的敌人之间战斗的概述。两段陈述together明确表明:先知和信士在信仰与不信、真理与虚妄之间的这场斗争中并无份额。这确实如此,即便先知和信士可能以为自己在这场斗争中有真正的角色。他们所扮演的任何角色,只有当真主为他们促成时,才是真主对祂的敌人之战中旨意的一部分。他们只是一件工具,真主可能使用,也可能不使用。无论哪种情况,祂都按照自己的意愿行事。在两种情况下,都是祂依照自己所选定的律法来主持这场战斗。

carries with it a terrible threat. It is then followed by an outline of the battle between God and His enemies. Together, the two statements make it clear that the Prophet and the believers have no part in the battle between faith and unfaith, truth and falsehood. This is indeed true, even though the Prophet and the believers may think that they have a genuine role to play in this battle. Whatever role they do play, when God so facilitates it for them, is only a part of Gods will in His battle against His enemies. They arc merely a tool, which God may or may not use. In either case, He does what He wants to do. In both cases, it is He who conducts the battle according to His laws ascertained as He chooses.

这段话是在麦加时降示的，当时先知和他的追随者还是一个人数很少、无力作为的少数群体。因此，它既是对那些遭受迫害的弱者的慰藉，也使那些自以为强大、拥有许多资源的人心生畏惧。到了麦地那，形势完全改变了。真主此时意欲让信士们在战斗中发挥突出的作用。然而与此同时，祂也重申了他们在麦加、弱小无助时所听到的话语。当他们在白德尔取得辉煌的胜利时，祂对他们说：{你们没有杀死他们，而是真主杀死了他们。你们抛掷时，你们并没有抛掷，而是真主抛掷，以便祂用自己的安排对信士们进行一次善美的考验。真主确是全聆的，全知的。}（8：17）

This statement was revealed when the Prophet and his followers were still in Makkah, a small minority unable to do much. Hence, it served as reassurance to those weak elements suffering persecution, and it struck fear in the hearts of those who thought they were powerful, having much at their disposal. In MadTnah, the situation completely changed. God willed then that the believers should play a prominent role in the battle. Yet at the same time, He also reiterated what He had said earlier, when they were in Makkah, weak and helpless. When they achieved their resounding victory at Badr, He said to them: “It was not you who slew them, but it was God who slew them. When you threw [a handful of dust], it was not your act, but God's, so that He might put the believers through a fair test of His own making. Indeed, God hears all and knows all? (8: 17)

真主希望信士们牢牢明白这一真理：这场战斗是祂的战斗。这是祂的事务，由祂来裁定。当祂让信士们在其中承担某种角色时，只是为了以公正的方式考验他们，他们因此获得丰厚的回报。至于战争本身，是祂在进行，也是祂来决定胜利。祂即使没有他们，也能够进行这场战争。当他们参与其中时，他们是祂所使用的工具之一，而不是唯一的工具。古兰经中有许多经文，在各种情况下都肯定了这一真理。这一点也与伊斯兰关于真主的意志、法则和律例的观念相吻合，也与人类为完成真主意志所付出努力的本质相吻合。这些努力不过是真主手中的一件工具。

God wants this truth of the battle being His battle to be firmly understood by the believers. It is His issue and He settles it. When He assigns a role in it to the believers, it is only because He wants to put them to a fair test, for which they earn a good reward. As for the war itself, it is He who fights it, and it is He who assigns its victory. He is able to conduct this war without them. When they participate in it, they are one of the tools He uses, not the only tool. There are many Quranic texts that assert this truth in all situations. It also fits well with the Islamic concept of Gods will, rules and laws, as well as the nature of human efforts made to accomplish Gods will. These efforts are no more than a tool in Gods hand.

现在，先知ﷺ被指示要在逆境中保持忍耐。他应当坚持不懈地传达使命，面对一切障碍，包括人们扭曲的心智、他们对他造成的伤害以及他们对真理的否认。他必须忍受这一切逆境，直到真主在祂所选定的时刻依祂的意愿作出裁决。这里提醒先知ﷺ，回想他的一位先辈兄弟的经历。那位先知曾经不耐烦，对所有的反对感到厌倦。若不是蒙受真主的恩典，他就会陷入耻辱的境地。

Now the Prophet is directed to remain patient in adversity. He should persevere in his efforts to deliver his message, and face all obstacles including peoples twisted minds, the harm they cause him and their denial of the truth. He must remain patient facing all this adversity until God judges as He pleases at the time of His choice. The Prophet is here reminded of the experience of a brother of his who lived in former times. That prophet was impatient and felt fed up with all the opposition. Had he not been granted Gods grace, he would have been left in a state of disgrace:

所以，你要耐心等待你主的判决，不要像那位鱼腹中的人一样。他曾在苦恼中呼救。若不是主的恩典及时降临他身上，他就会被抛弃在那片荒芜的海滩上，受尽羞辱。然而，他的主拣选了他，使他成为善人之一。（第48–50节）

So, await in patience your Lord's judgement; and do not be like the man in the whale who called out in distress. Had not grace from his Lord reached him, he would have been left upon that barren shore in a state of disgrace. His Lord, however, chose him and made him one of the righteous. (Verses 48-50)

那条鱼腹中的人就是先知约拿，正如第三十七章中所提到的。真主提醒先知穆罕默德ﷺ，他是最后一位先知，让他从约拿的经历中获益。在他之前，所有的先知都已到来，而他是负责向全人类传达真主最后启示的人，理应从他们所有人的经历中汲取教益。他的使命不是面向某一个部落、城镇或民族，而是把真主的讯息传达给所有的社群和所有的世代。他的榜样应当为他们所有人提供指引。因此，他应当确立一种生活准则，使之适用于人类在各种情况和各种条件下的一切需要，尽管每天都会带来新的事物。

The man in the whale was the Prophet Jonah, as mentioned in Surah 37. God reminds the Prophet Muhammad, the last of all prophets, of Jonahs experience so that he can benefit by it. All prophets preceded Muhammad and he, the one charged with delivering Gods final message to all mankind, should benefit from all their experiences. His task is not to address a particular tribe, town or nation, but to put God’s message to all communities and all generations. His example should provide guidance for them all. Thus he should set a code of living that remains suitable for all mankind’s needs, in all situations and all conditions, despite the fact that every day brings something new.

约拿的经历大意是：真主派他去一座城镇的居民那里传道，据说那座城就是尼尼微，位于今天伊拉克的摩苏尔附近。当那些人对他的呼召反应迟缓时，他非常难过。他怒气冲冲地离开了他们，认为真主不会让他独自承受那些人所表现出的种种抵触，真主会对他仁慈，派他去其他较不顽固的人那里。在痛苦之中，他前往海岸，登上了一条船。船驶到远离海岸的海上时，开始剧烈摇晃，似乎快要沉没。于是有必要把某人抛下海，以减轻载重。他们抽签来选出那个人。签落在约拿身上，于是他们把他抛下了海。

The gist of Jonah’s experience is that God sent him to the people of a town said to be Nineveh, near Mousil in todays Iraq. When they were slow in responding to his call, he was terribly upset. He left them in anger, thinking that God would not leave him to bear all the opposition those people presented. God would be kind to him and send him to others who would be less stubborn. In his distress, he went towards the coast where he took a boat. When they were far out at sea, the boat became shaky and seemed about to sink. It thus became necessary to throw someone overboard so as to reduce the load. They drew lots to choose that person. Jonah was the one, and they threw him overboard.

这一章以不信道者听闻先知的号召时的情态作结。他们满怀仇恨与怨恨，从他们看他的眼神中便可见一斑，仿佛他们想要除掉他。《古兰经》对他们的神情作了最好的描绘：

The surah concludes with an image of the unbelievers as they received the Prophet’s call. They are full of hatred and grudges shown in the way they look at him as though they want to do away with him. The Qur’an gives the best description of their looks:

Qur'an verse text is wrapped in { and }; here the verse text appears without braces, so I translate it as given, without adding ﷺ inside it. { 当他们听到这教诲时，几乎要用他们的眼睛把你绊倒，他们说：“他确是疯子。”}（第51节）

The unbelievers well-nigh trip you up with their eyes when they hear this reminder. They say, 'He is surely mad' (Verse 51)

他们的目光几乎要让先知站立不稳而绊倒。这是一幅绝妙的画面，描绘了这些目光中蕴含的仇恨，它们因愤怒而沸腾。在这些充满仇恨的目光之外，还有他们的诬蔑之言：“他们说：他确是一个疯子？”（第51节）这一画面取自公开宣讲的场景，即讯息被公开地呈现给众人，并号召他们接受。这只能是在一个公共场所，那里有一些最为顽固的反对者在场，他们以这样的目光作出反应，反映出根深蒂固的仇恨。

Their looks almost affect the Prophets feet so as to make him lose his balance and trip. It is a superb image describing the hatred embedded in these looks that boil with anger. Added to these hateful looks is their false allegation: “They say: He is surely mad? (Verse 51) The image is taken from a scene of public address when the message is openly presented to people and they are called upon to accept it. It cannot be anywhere other than a public place where some of the most determined opponents are present, reacting with such looks that reflect a deep-seated hatred.

本章末尾的评注说：“然而这只是对全人类的一种提醒？（第52节）这样的提醒不可能出自一个疯子之口。真主说的是真理，而虚妄则出自撒谎捏造者。”

The final comment in the surah says: “Yet it is but a reminder to all mankind? (Verse 52) Such a reminder cannot be presented by a madman. God tells the truth, while falsehood emanates from lying fabricators.

我们的注释以强调经文末尾所用的短语"对全人类"作结。我们应当记住，这段启示是麦加时期的，发生在伊斯兰初期，当时这一信息遭到强烈的否认，先知ﷺ遭受了充满敌意的目光，不信道者竭尽全力与之对抗。正是在其命运最低落的时候，伊斯兰的信息宣告了它的普世性。

We conclude our commentary with highlighting the phrase 'to all mankind, used at the end of the surah. We should remember that this revelation was Makkan, occurring in the early days of Islam, when the message was met with hard denial and the Prophet received such spiteful looks, when the unbelievers were fighting it with all their might. At this low ebb in its fortunes, the message of Islam declares its universal nature.

因此，它面向全人类的宣示绝非后来在麦地那取得数次胜利之后才获得的，正如某些当今的捏造者所声称的那样。伊斯兰从麦加的早期就宣告了它的普世性质，因为这是它本质的一部分，从第一天起就是如此。真主如此意欲，从早期起就如此确定了它的方向。它将如此延续，直到时间的尽头。真主意欲它如此，祂是它的保护者和护卫者，是祂为它与敌人作战。至于它的倡导者，他们只需保持坚定，在逆境中忍耐，直到至公的判决者真主作出祂的裁决。

Thus, its address to all mankind was in no way something it acquired later in Madinah, when it achieved several victories, as some present-day fabricators allege. Right from its early days in Makkah, Islam declared its universal nature because this is part of its essence, right from its very first day. Thus did God will it to be and thus did He determine its direction from its early days. Thus will it remain until the end of time. God has willed it to be so, and He is its sponsor who protects and defends it. It is He who fights its battle against its opponents. As for its advocates, they only have to remain steadfast, patient in adversity until God, the best of judges, makes His judgement.