本章在麦加降示，当时穆斯林人数少、没有权势，而多神教徒则full控制着权力、财富、地位和威望。在这样的背景下，本章确立了真正的价值标准与力量标准：它明确宣告，宇宙中唯一真实的力量属于真主，唯一真实的价值是信仰。得到真主扶助的人无需畏惧，即便他缺乏物质力量；而真主所反对的人，即便拥有各种物质力量，也无法享有安宁与安全。坚守信仰这一价值的人享有一切美好之事，而缺乏信仰的人则毫无所获。

This sūrah was revealed in Makkah, at a time when the Muslims were a small minority without power, while the idolaters were in full control of power, wealth, position and authority. In this context, the sūrah establishes the true standard of values and power: it clearly states that there is only one true power in the universe, God’s, and only one true value, faith. Whoever enjoys God’s support need have no fear, even though he may be bereft of material power, and whomever God opposes can enjoy neither peace nor security even though he may be in possession of all types of material power. A person who enshrines the value of faith enjoys every good thing, whilst the one who lacks it will not reap any benefit whatsoever.

该章经文的主体内容涉及穆萨与法老的情况，并以关于古伦（即可拉］及其对待穆萨族人的行为的细节作结。

The corpus of the sūrah deals with aspects pertaining to Moses and Pharaoh, and concludes with details about Qārūn [or Korah] and his treatment of Moses’ people.

这两个故事中的第一个涉及权力与权威。故事中的法老是一个残暴的暴君，对任何可能带来危险的迹象都高度警惕。而另一边则是摩西，一个尚在襁褓中的婴儿，既没有权力，也没有庇护。法老自高自大，统治着人民，把人民划分为不同的阶层和等级，迫害以色列的后裔，杀害他们的男子，却留下他们的女子，并时刻提防，唯恐他们做出任何可能构成对其统治之篡夺的举动。然而，尽管他拥有权势并做了种种防范，这一切在一个由唯一真正能庇护一切邪恶的力量所照料的小孩面前，却毫无用处。事实上，这股力量公然向法老发起挑战：它把孩子投入法老自己的怀中，将他安置在法老自己的宫殿里，让他受到法老妻子的宠爱，而法老只能站在一旁，对摩西无能为力。相反，法老亲手做出的，恰恰是导致自己覆灭的事情。

The first of these two stories tackles power and authority, showing Pharaoh, a ruthless tyrant, alert to any source of danger. Then, there is Moses, a suckling baby with neither power nor shelter. Pharaoh had exalted himself, ruling over and dividing people into sections and classes, persecuting the Children of Israel, slaying their men and sparing their women, watching carefully lest they should do anything that might constitute a usurpation of his control. Yet all his might and precautions were of little avail against a little child who was cared for by the only real power that protects from all evil. Indeed this power challenges Pharaoh openly, throwing the child into his own lap, placing him in Pharaoh’s own palace so as to be doted upon by his own wife, while he stands by, unable to do anything against Moses. On the contrary, he does with his own hands what brings about his downfall.

第二个故事展示了财富的价值，也展示了知识的价值。当人们看到古伦（Qārūn）穿戴各种华丽饰物、趾高气扬地走来走去时，财富吸引了所有人的注意。他拥有的宝藏如此庞大，仅仅搬运这些宝藏的钥匙就需要一大群强壮的人，而这项任务会让他们非常疲惫。此外，古伦还拥有知识，他以为正是这些知识为他带来了全部财富。然而，他的族人中那些被赐予真知的人并没有被这些财富迷惑。他们追求的是真主的回报，因为他们知道那要好得无限，也更加长久。随后，真主的力量介入了，使他和他的家人陷入地下，向旁观者显明：财富和知识对古伦都毫无益处。这里的介入是直接的，正如法老和他的军队被淹没在海中时的情形一样。

The second story demonstrates the value of wealth, as also the value of knowledge. Wealth occupied everyone’s attention as they watched Qārūn strutting about in his various adornments. He possessed such enormous treasures that just to carry the keys of these treasures required a whole group of strong men, who would find the task very tiring. What is more, Qārūn also had knowledge which he thought to have brought him all this wealth. Yet those endowed with true knowledge among his people were not bewitched by such wealth. They looked to God’s reward, knowing that this is infinitely better and more lasting. Then God’s power intervened sinking him and his household into the earth, showing beholders that neither wealth nor knowledge were of any avail to Qārūn. The intervention here is direct just as it is with Pharaoh when he and his troops were drowned in the sea.

法老和嘎伦都自高自大，压迫以色列的后裔。

Both Pharaoh and Qārūn exalted themselves, tyrannizing the Children of Israel:

一个凭借权威的蛮力，另一个凭借财富的力量。两者的结局相同：一个被大地吞没，另一个被大海淹没。在这两件事中，我们都看不到任何能够抵挡真主直接力量的对抗者，而真主的直接干预终结了暴政与不公。这两个故事清楚地表明，当邪恶与腐败显露时，而善良正直的人似乎无能为力时，全能的真主会直接而公开地介入，终结这一切。9

one with the brute force of authority, the other with financial might. The end was the same in both instances: one was swallowed by the earth, the other was drowned in the sea. In neither case do we see any opposing force capable of resisting God’s direct power that intervened to put an end to tyranny and injustice. The two stories clearly show that when evil and corruption are manifest, while those who are good and righteous appear powerless, God Almighty intervenes directly and openly to put an end to it all.9

在两个故事之间,本章将多神教徒带入两轮论述,使他们睁开眼睛,看到这些叙述的意义,并引导他们注意宇宙中存在的一些真主的迹象,以及往昔民族的命运,或审判日的景象。所有这些都印证了故事的寓意,并确认真主不可更改的律法。

In between the two stories, the sūrah takes the idolaters on a couple of rounds opening their eyes to the significance of these narrations and directs their attention to some of God’s signs that are present in the universe, as also the fate of past communities or scenes from the Day of Judgement. All these endorse the moral of the stories and confirm God’s unalterable law.

不信道者曾对先知说:"如果我们与你一同遵循引导,我们将被赶出我们的土地。"(第57节)他们以此为自己拒绝先知的使命辩解,理由是:如果改变旧有的信仰,人们就会把他们驱逐出自己的土地。换言之,他们想确保人们依然对他们敬畏尊崇,因为他们是禁寺的守护者。真主在此叙述穆萨与法老的故事,以表明哪些人享有安全,哪些人遭受巨大的恐惧。经文告诉他们,只有在真主的庇佑之下,人们才能真正感到安全,即使他们的处境看起来并非如此。恐惧则缺乏这样的庇佑,即使安全似乎完full全存在。卡伦的故事则以另一种方式来印证这一基本真理。

The unbelievers used to say to the Prophet: “If we were to follow the guidance along with you, we would be torn away from our land.” (Verse 57) In this way, they justified their rejection of the Prophet’s message on the basis that people would tear them away from their land if they changed their old beliefs. In other words, they wanted to ensure that people still held them in awe and reverence as they were the custodians of the Sacred Mosque. God relates here the stories of Moses and Pharaoh showing which people enjoy security and which experience overwhelming fear. It tells them that it is only under God’s protection that people can truly feel secure even though their situation may appear otherwise. Fear, however, lacks such protection even though it may seem that security is fully present. Qārūn’s story is related to confirm this basic truth in a different way.

对不信道者的立场，经文这样回应：“难道我没有让他们拥有一个安全的圣地，各种果实从我这里作为供给而被运到那里吗？但他们大多数并不知道。”（第57节）这提醒人们，是真主赐予他们安全，使禁寺设立在他们的近旁。是他安全地庇护了他们，也是他能轻易地夺去这份安全。接着经文告诫他们不可骄傲和忘恩负义：“我毁灭过多少沉溺于安逸富足生活的城市啊！它们的居所在他们之后几乎无人居住。我们才是最终的继承者。”（第58节）

The unbelievers’ stance is answered as follows: “Have We not given them a secure sanctuary to which are brought the fruits of all things, as a provision from Us? But most of them have no knowledge.” (Verse 57) This is a reminder that it is God who has provided them with security, appointing the Sacred House in their own vicinity. It is He who has extended security to them and it is He who can easily deprive them of it. This is followed by a warning against arrogance and ungratefulness: “How many a community that exulted in its life [of ease and plenty] have We destroyed. The dwellings they left behind were but scarcely inhabited. It is We who are the only heirs.” (Verse 58)

该章随后向他们说明，当真主的一位使者被派到他们中间时，他们其实已经得到了警告。真主的常道一直是：人们一旦在得到这样的警告之后仍执迷于错误之道，便会遭到毁灭。经文说："你的主绝不会毁灭一个村镇，除非先在其中首领那里派遣一位使者，向他们宣读我的启示。除非那里的居民执意作恶，否则我绝不毁灭任何村镇。"（第59节）

The sūrah then makes it clear to them that they have already been warned when a messenger of God has been sent to them. God’s law has always been that people are destroyed if they persist in their erring ways once they have been so warned: “Your Lord would never destroy a community without first sending them a messenger who would recite to them Our revelations. Never would We destroy a community unless its people are intent on wrongdoing.” (Verse 59)

随之而来的是末日的一幕:他们孤零零地站在那里,那些他们声称是真主伙伴的存在公开与他们撇清关系。这样,他们就明白了在末日将要承受怎样的惩罚,而在今世他们也已经受过惩罚。经文再次告诉他们,安全在何处,恐惧从何而来。

This is followed by a scene from the Day of Judgement when they stand alone, having been publicly disowned by those beings whom they alleged to be God’s partners. Thus they are made to realize what punishment they will incur on the Day of Judgement, after they have also been punished in this life. It tells them again where security lies and what brings fear.

该章以真主对祂的使者的应许作结。当时他被拜偶像者逐出麦加。这一应许明确表明：真主既然将这部古兰经的使命托付给他，并规定了使命所包含的职责，祂必定会促成他重返家乡，并助他对抗拜偶像及拜偶像者。真主曾赐予他这项使命，而他从未有过此种追求。

The sūrah concludes with God’s promise to His Messenger as he is driven out of Makkah by the idolaters. This promise makes it clear that God, who has assigned to him this Qur’ānic message and defined the duties involved in his assignment, will surely facilitate his return to his home town, giving him support against idolatry and idolaters. God had favoured him with the message to which he had never aspired.

他必定会支持他,并使他回到被驱逐出境的城市。本章所叙述的故事印证了这一应许。穆萨曾回到他因害怕丧命而逃离的那片土地。他回来时只停留了较短的时间,之后又再次离开,这一次是与以色列的后裔同行。如此,以色列人得以获救,而法老则遭受了屈辱的下场。

He will certainly give him support and return him to the city from which he was driven out. The stories related in this sūrah endorse this promise. Moses returned to the very land from which he fled in fear for his life. When he returned it was but for a relatively short time. He once again left, only this time with the Children of Israel. In this way, the Israelites were saved whilst Pharaoh met his humiliating fate.

本章末尾的经文也印证了真主的应许:"你们不要同真主一起祈祷别的神灵,除他之外,绝无应受崇拜的神明。万物都将毁灭,唯有他的本体永存。判决权只属于他,你们都将归于他。"(第88节)

The final note in the sūrah also seals God’s promise: “Never call on any deity side by side with God. There is no deity other than Him. Everything is bound to perish except Himself. With Him rests all judgement, and to Him you all shall return.” (Verse 88)

简而言之，这一章的主题与要旨即是如此。它可分为四个阶段来阐述：

Such is, in a nutshell, the sūrah’s theme and import. This is outlined in four phases:

This message is a short label-style request with no source text to translate. Please paste the passage you would like translated (the story of Moses, the commentary that follows, the story of Qārūn, and the final promise), and I will translate it into Simplified Chinese.

Moses’ story, the comments that follow it, Qārūn’s story and this final promise.