这部章节的前半部分展现了取自广阔宇宙与外部世界的壮丽景象，以及人类灵魂的深处。而后半部分则增添了一种精妙的理性，它涉及启示与神圣讯息这些重大问题，涉及真主的独一性，涉及不信者以同类物配主的行为，也涉及他们索要神迹以及急于求取真主惩罚的做法。

Great scenes drawn from the vast universe and the world beyond, as well as the depths of the human soul were presented in the first half of the sūrah. Now, this second half adds a fine rationality that deals with the great issues of revelation and the divine message, God’s oneness, the unbelievers’ attributing partners to Him, as well as their demand for miracles and their hastening of God’s punishment.

这一新阶段以阐明信仰与否认真理的本质开篇。前者是真知的证据，而后者则是盲目。

This new phase opens with a demonstration of the natures of belief and denial of the truth. The former is evidence of true knowledge, while the latter is blindness.

另一段经文描绘了信士与不信者的本性，以及两者各自的特质。接着是末日的景象，它给前者带来喜乐，给后者带来痛苦。随后描述真主所定的丰俭不等的给养。再之后是信仰之心因记念真主而获得安宁的image。然后转向对《古兰经》的描述，它几乎能使山岳移动、大地裂开，或使死人开口说话。另一幅画面涉及不信者所遭遇的灾祸，或是降临在他们住处不远之处的灾难。随后是对不信者所谓神明的讽刺性评论。接着提到往昔民族的覆灭，以此将大地一次又一次地从他们手中清除。结尾部分对否认先知穆罕默德ﷺ使命的人发出严厉警告，并威胁要任由他们走向必然的毁灭。

Another touch delineates the nature of believers and unbelievers, and the distinctive qualities of both. This is followed by a scene of the Day of Judgement and the bliss it brings to the former and suffering to the latter. We then have a description of plentiful and stinted provisions as determined by God. Then follows an image of believing hearts gaining reassurance through remembrance of God. Then we move to a description of the Qur’ān which almost makes mountains move, or the earth split apart, or the dead speak. A further image touches on the calamities that befall unbelievers or which strike a short distance from their quarters. This is followed by a sarcastic remark directed at the unbelievers’ false gods. Mention is then made of the doom of past communities so as to rid the earth of them time after time. The closing part contains a stern warning to those who deny the message of the Prophet Muĥammad (peace be upon him), threatening to leave them to their inevitable doom.

由此可见,我们在本章前半部分所感受到的那种强烈节奏,为我们深入审视其中所提出的问题做好了准备。我们的心灵因此敞开,能够接纳这些问题,并接受本章的讯息。两部分相互补充,尽管各自有其独特的效果,但所有这些都服务于同一个主题,并指向同一个目标。

All this shows that the strong beat we encountered in the first half of the sūrah now prepares us for a close look at the issues raised. Our minds are open to receive these issues and accept the message of the sūrah. The two parts are mutually complementary, although each has its special effects, all of which serve one issue and promote the same goal.

这一部分提出的第一个问题，在前半部分已经提出过。不过，这里的表述方式有所不同："难道知道你的主所降示你的，是真理的人，与盲目的人一样吗？只有有理智的人才会记住这一点。"（第19节）

The first question addressed in this part of the sūrah was already raised in the first half. Here, however, it is presented rather differently: “Is, then, he who knows that what has been revealed to you by your Lord is the Truth like one who is blind? Only those who are endowed with understanding keep this in mind.” (Verse 19)

这节经文清楚地说明，知道先知从其主那里所接受的启示是真理的人，其对立面并不是没有这种知识的人，而是盲目的人。这是一种独特的表达方式，它触动人心，并凸显了差别。同时，它陈述真理，没有任何夸大、增添或歪曲。这是一个伟大、清晰而显而易见的事实，只有盲目的人才会视而不见。因此，人可以分为两类：睁开双眼、因而知道它的人，和盲目、因而不知道它的人。真正的盲目是那种关闭心智、理智和学习能力的盲目，是使精神知识之源熄灭的盲目。“只有具备理智的人才会记住这一点。”（第19节）那些人是心智开放、理解能力活跃的人。

This verse states clearly that the opposite of a person who knows that the revelation received by the Prophet from his Lord is the truth is not one who does not have that knowledge, but one who is blind. This is a unique way of expressing that which touches hearts and magnifies differences. At the same time it states the truth without any exaggeration, addition or distortion. This is a great, clear and readily apparent fact that remains unnoticed only by he who is blind. People, then, belong to one of two groups: those who keep their eyes open, so they know it, and those who are blind, so they do not. Real blindness is that which shuts minds, intelligence and learning faculties. It is a blindness which switches off the source of spiritual knowledge. “Only those who are endowed with understanding keep this in mind.” (Verse 19) Those are the ones who have open minds and active faculties of understanding.

当他们被提醒真理时，便牢记在心；当他们被告知其中的迹象时，便加以领会、心存感激。

When those are reminded of the truth, they keep it in mind, and when they are alerted to its indications, they appreciate them.

该章概述了具备理解力之人的几项品质：

The sūrah outlines a few qualities of those who are endowed with understanding:

“那些履行与真主的盟约、从不违背誓约的人。”（第20节）

“Those who are true to their bond with God and never break their covenant.” (Verse 20)

此处所说的真主的盟约与誓约是绝对的，它涵盖人与人之间所立的每一份盟约与誓约。最伟大的盟约，也是其他一切盟约的根基，是信仰。最重要的誓约，囊括其他一切誓约，是那约束人们履行信仰要求的誓约。

God’s bond and covenant are referred to here as being absolute. This includes every bond and covenant made with all people. The greatest bond which provides a basis for all others is faith. The most important covenant which embraces all others is that which binds people to fulfil the requirements of faith.

信仰的纽带既古老又常新。它与人的天性一样古老，而人的天性遵循着支配一切存在的法则。人的天性中天然具有一种直接的认知：有一种唯一的力量创造了宇宙，这种力量属于造物主，而造物主是唯一应当被崇拜的主。它还包括人类各代在出生之前与主所立的盟约，正如我们对相关古兰经文的理解：“当时你的主从亚当的子孙的脊背中，取出他们的后代，并使他们自己作证：‘我不是你们的主么？’他们说：‘是的，我们作证。’”（7：172）与此同时，它又是一种新的纽带，通过上主所派遣的使者而不断更新，这些使者的使命是重新确立信仰、提醒世人，并阐明其具体内容。

我们已经提到过，一个知道从天而降赐给先知穆罕默德（愿主福安之）的乃是真理的人，与一个盲目无知的人，二者之间有着巨大的差别。

We have already referred to the great difference between a person who knows that what has been bestowed from on high to the Prophet Muĥammad (peace be upon him) is the truth and one who is blind.

现在这一章谈到了那些盲目的人，他们看不到神在宇宙中安放的所有迹象，也不满足于《古兰经》这一伟大的迹象，因此他们要求另一个神迹。本章前面已经提到过这一点，并评论说，先知只是一位警告者，而神迹之事唯在神那里。现在它再次提出他们的要求，阐明了使一个人遵循神的引导、而使另一个人仍然陷于迷误的原因。它还描绘了一幅画面：那些心中安于觉知神之临在的心灵。这样的心灵不会忧虑，也不会为了信仰而要求神迹，因为他们手中已有《古兰经》。

Now the sūrah speaks about the blind who do not see all the signs God has placed in the universe and who are not satisfied with the Qur’ān as a great sign. Hence they demand another miraculous sign. The sūrah mentions something of this earlier and comments by saying that the Prophet is only a warner, for miraculous signs rest with God. Now it mentions their demand anew, outlining the reasons that help one person to follow divine guidance and cause another to remain in error. It also paints a picture of hearts content with alertness of God’s presence. Such hearts do not worry or demand miracles in order to believe when they have the Qur’ān available to them.

《古兰经》能使大山移动，使大地裂开。借着《古兰经》，死人也能被呼唤。这足以说明《古兰经》的威力与权能。此章在论述那些索要神迹的人之后作结，向信士们说明：他们所期望的并无益处。它提醒他们注意眼前所见的例子，以及时常降临于否认真理者身上的遭遇。

For the Qur’ān can make mountains move and the earth split apart. With the Qur’ān, the dead can be addressed. This is sufficient to tell us about the power and authority of the Qur’ān. The sūrah concludes its discussion of those who ask for miracles by explaining to the believers that they hope for nothing. It draws their attention to the examples they see before them and to what, from time to time, befalls those who deny the truth.

不信道者说:"为什么没有迹象从他的主降给他呢?"你说:"真主使他所意欲的人迷误,也引导归向他的人,就是信道而且心安于真主的记念的人。要知道,心只有在真主的记念中才得安宁。"

The unbelievers say: ‘Why has no miraculous sign been bestowed on him by his Lord?’ Say: ‘God lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him; those who believe and whose hearts find comfort in the remembrance of God. It is indeed in the remembrance of God that people’s hearts find their comfort.

信道并行善的人，将获得幸福，以及最美好的归宿。 我就这样派你到一个民族中，在他们之前，已有许多民族逝去，以便你向他们诵读我启示你的经典。然而他们否认至仁的主。你说：“他是我的主，除他之外，没有应受崇拜的神。”

Those who believe and do righteous deeds shall have happiness and a most beautiful final goal. Thus have We sent you to a community before whom other communities had passed away, so that you might recite to them what We have revealed to you. Yet they deny the Most Gracious. Say: ‘He is my Lord. There is no deity other than Him.

第二点讨论的是人们与真主并列的同伴，即所谓的“配偶”或“同伙”。

The second point discussed here is that of the partners people associate with God.

这个问题在本章的前半部分也已讨论过。此处以一种讽刺性的反问形式提出，将这些所谓的同伴与真主相比较，真主掌管每一个灵魂，并依其今世所作所为予以报偿。本段以描述那些编造此谬论者在今世必将遭受的苦难，以及在后世将遇到的更大苦难作结。这与为正直者所预备的安宁与恩惠形成对照：“那么，监察每个灵魂、知晓其所作所为的主，［难道能与其他一切相提并论］吗？他们却还要以伙伴归于真主。你说：”

The issue was also discussed in the first part of the sūrah. It is raised here in the form of a sarcastic question which compares such alleged partners with God who deals with every soul and rewards it for what it earns in this life. The scene is concluded with a description of the suffering those who invent this fallacy are certain to endure in this life and the greater suffering they will meet in the hereafter. This contrasts with the security and blessings awaiting the righteous: “Is, then, He who stands over every soul [and knows] all that it does [like any other]? Yet they ascribe partners to God. Say:

“你们要为它们命名吧？难道你们要把地上所不知道的事告诉祂吗？还是你们只是说了些空话？”不信道者的诡计在他们看来是美好的，他们因此被阻止于正道。谁被神使其迷失，谁就再也找不到引导者。他们在今世要受苦，而来世的刑罚必定更加严厉，他们也不会有任何人能够庇护他们，使其脱离神的惩罚。这就是敬畏者所被许诺的乐园：其下有河流流过，其中的果实永存，其树荫也永不消失。这是敬畏神之人的归宿，而不信道者的归宿则是火狱。（第33至35节）

Name them. Would you tell Him of anything on earth which He does not know; or are these merely empty words?’ Indeed their own cunning devices seem fair to the unbelievers, and they are turned away from the right path. Whoever God lets go astray can never find any guide. They shall endure suffering in the life of this world, but, truly, their suffering in the life to come will be harder still, and they will have none to shield them from God. Such is the paradise which the God-fearing have been promised: through it running waters flow. Its fruits will be everlasting, and so will be its shade. Such will be the destiny of those who fear God, while the destiny of the unbelievers is the fire.” (Verses 33-35)

上帝,祂的荣耀无限崇高,看顾着每一个灵魂,在各种情况下都掌握着它们的一切,并且知道每一个灵魂在明处或暗处所做的每一件事。《古兰经》以其无与伦比的风格,用非常生动的方式描述了这一点,使我们亲眼看见这一切,并为之敬畏不已:“那么,监察每个灵魂所作所为的,(难道与那些无知者一样吗?)”(第33节)现在,这位监察者是谁?不正是上帝祂自己吗?哪个灵魂不会从心底感到恐惧?然而这种描述是真实的。这一章使用了颇为具体的意象,因为人类更容易受物质事物的影响,而不是抽象的事物。

God, limitless is He in His glory, watches all souls, has power over them all in every situation and knows what every one of them does in public or private. The Qur’ān, in its inimitable style, describes this in a very vivid way so that we see all this for ourselves, overwhelmed with awe: “Is, then, He who stands over every soul [and knows] all that it does [like any other]?” (Verse 33) Now who is this watcher? It is God Himself? What soul will not feel fear to the bottom of its heart? Yet the description is real. The sūrah uses a rather physical image because human beings are more influenced by material than abstract matters.

本章的主要主题是启示与真主的独一性。两者并提时，本章提到了早前启示的信众对《古兰经》和先知的态度，并向先知阐明：他所接受的来自高天的启示，是对早前启示所包含内容的最终裁定。它确实是最终的话语，包含了真主希望继续有效的、由祂所有使者所传布的信仰内容。真主希望省去的部分则被省去，因为其目的（这是真主所知的）已经达成。因此，先知必须坚守真主所启示给他的内容。无论是重大事务还是微小事务，他都不得顺从那些遵循早前启示者，或一般被称为“有经人”的人的私欲。至于那些要求他展示神迹的人，应当告诉他们：神迹只有在真主意欲降示时才会降示。先知的任务仅仅是传达他的讯息。

The main themes of this sūrah are those of revelation and God’s oneness. Speaking of the two together, the sūrah mentions the attitude of the people of earlier revelations towards the Qur’ān and the Prophet, making it clear to the Prophet that the revelations he has received from on high constitute the final judgement on what earlier revelations included. It is indeed the final word which includes whatever God wants to remain applicable of the divine faith preached by all His messengers. It omits what God wants to be omitted, because its purpose, which is known to God, has been served. The Prophet, then, must stick to what God has revealed to Him. He must not follow the desires of those who follow earlier revelations, or those who are generally known as the ‘People of the Book’, in any matter, whether serious or otherwise. As for those who require him to produce a sign, they should be told that signs are given only when God wills them to be given. The Prophet’s task is only to convey his message.

那些曾被我们赐予启示的人，因降临于你的启示而欢喜，但在不同的派别中，也有人否认其中的一部分。你说：“我只被命令崇拜真主，不以任何东西同他并列。我向他祈祷，我也归向他。”我就这样降示了它，作为阿拉伯语的判决准则。即使在你已获得知识之后，你若顺从他们的私欲，你就不会在真主面前有任何保护者或庇护者。我确已在你之前派遣了使者，并赐予他们妻子和后代。除非经真主允许，任何使者都不能显示奇迹。每个时代都有其启示。

Those to whom We have given revelations rejoice at what has been bestowed on you from on high, but among different factions there are some who deny part of it. Say: I have only been bidden to worship God, and not to associate any partners with Him. To Him I pray, and to Him do I return.’ Thus have We revealed it, a code of judgement in the Arabic tongue. If you should follow their desires after all the knowledge you have been given, you shall have none to protect or shield you from God. We have indeed sent messengers before you and given them wives and offspring. Yet no messenger could produce a miracle except by God’s permission. Every age has had its revelation.

真主所欲者,则注销或确定;一切启示的根源都在他那里。

God annuls or confirms what He pleases. With Him is the source of all revelation.

无论我让你看到我对他们所许诺的一部分，或者让你先于其应验而去世，你的责任只是传达使命；清算他们则是我的事。（第36至40节）

Whether We let you see some of what We have promised them, or cause you to die [before its fulfilment], your duty is only to deliver your message: it is for Us to do the reckoning. (Verses 36-40)

那些真诚地遵循自身信仰的先前启示的信众,会在《古兰经》中发现对信仰基本准则的确认。这些准则建立在真主独一的基础之上;他们还会发现对早先宗教及其经典之真实性的承认,对这些信仰的认真考量与深切尊重,以及对所有信仰真主之人之间纽带的真诚体认。因此,他们欢喜并且信仰。这份欢喜为真诚的心所体验,因为它是真理的汇合,使信仰更加坚定:真主的一切启示都是真实的,并且都得到新的神圣启示的确认。

该章勾勒出伊斯兰信仰的清晰轮廓,遵循了《古兰经》阐释其基本原则的方法。可以说,我们本应就该章中提及的伊斯兰信仰的这些方面展开论述。然而,我们选择不打断该章《古兰经》主题的脉络,而将此类讨论留到最后。

The sūrah draws clear outlines of the Islamic faith, following the Qur’ānic method of explaining its principles. It could be said that we should have dwelt on these aspects of the Islamic faith as they are mentioned in the sūrah. However, we have chosen instead not to interrupt the flow of the Qur’ānic theme in this sūrah, leaving such discussion to the end.

该章开篇的内容、所讨论的问题，以及其中包含的若干训令，都清楚表明它是麦加时期的启示。它绝不像某些传闻所说的那样是在麦地那降示的。事实上，它降示的时候，不信者的态度已经十分顽固，表现为公然拒绝伊斯兰的讯息，向先知提出挑战，要求他显示奇迹和其他迹象，并招致了他所警告的真主的惩罚。这就需要一个明确的宣示，旨在坚定先知和他的同伴们，使他们坚守真主所启示的一切，不理会任何反对。他们应当对加在他们身上的种种虚假指控和向他们提出的挑战毫不在意。他们应当感到自己占据上风，因为他们遵循的是真理，能够唯独仰赖真主获得支持，并宣告真主的独一性，祂是宇宙唯一的主宰。无论不信者和拜偶像者如何激烈地否认或拒绝他们的信仰，他们都应当坚信自己的信仰是真理。该章还向拜偶像者呈现了支持这一真理的确凿证据，这些证据存在于他们周围的宇宙之中、他们自身之内，以及人类历史的事件之中。所有这些方面被整合在一起，并以这样的方式加以运用，从而对人的心智发出深刻的训诫。

The opening of the sūrah and the issues it discusses, as well as a number of directives it contains point clearly to the fact that it is a Makkan revelation. It certainly was not revealed in Madinah as some reports indicate. In fact it was revealed at a time when the unbelievers’ attitude was hardened, manifesting itself in outright rejection of the Islamic message, throwing challenges at the Prophet, demanding that he produce miracles and other signs, and precipitating God’s punishment against which he warned them. This required a clear statement which aimed at strengthening the Prophet and his Companions so that they held on to what God had revealed, disregarding all opposition. They were to care little for all the false accusations levelled at them and the challenges put to them. They were to feel themselves as having the upper hand since they were following the truth, able to turn to God alone for support, and declare His oneness as the only Lord of the universe. They were to believe their faith as truth, no matter how vehemently it was denied or rejected by the unbelievers and the idolaters. The sūrah also puts some irrefutable evidence supporting this truth to the idolaters, which they could witness in the universe around them, within themselves, as also in the events of human history. All these aspects are grouped together and utilized in such a way as to make a profound address to the human mind.

以下这些经文强调了：这部被启示的经典，即《古兰经》，是真理；无论是全然拒绝它、否认它的真实性，还是对它的号召迟疑回应，都不能改变这一伟大的事实。

Here are some of the verses stressing the fact that this revealed book, i.e. the Qur’ān, represents the truth, and that rejecting it altogether, denying its truth, or giving a slow response to its appeal does not change this great fact:

这些是经中的经文。你的主所降示你的，就是真理，然而大多数人不信。（第一节）

These are verses of the Book. That which is revealed to you by your Lord is the truth, yet most people will not believe. (Verse 1)

出自神的使者的一个主要特征是，他应当面对一切加诸其面前的反对、挑战、谴责和困难，并完整地宣明真理。这意味着他必须明确宣告：除神以外别无应受崇拜的神明，神是宇宙中唯一的主宰，是至大至能者，必须单独崇拜祂，不可以任何事物与祂并列。所有人都必然归于祂接受清算，届时他们或将进入天堂，或将被投入火狱。这些是不信道者所否认并与先知争论的基本真理。神还指示他不要顺从他们的私欲，也不要与他们妥协，妥协会要求隐瞒、压制或延缓这些真理中的任何部分。事实上，先知也被警告：在已经赐予他清晰的知识之后，如果他在这方面顺从他们的私欲，神的惩罚也将降临到他身上。

A main feature of the divine instructions to God’s Messenger is that he should face all the opposition, challenges, denunciations and difficulties thrown in his face by declaring the truth of his message in full. This means that he must declare in all clarity that there is no deity other than God, the only Lord in the universe, the Almighty who must be worshipped alone without associating any partners with Him. All people will inevitably return to Him for judgement, when they will either be admitted into heaven or thrown in hell. These are the basic truths which the unbelievers denied and challenged the Prophet over. He is further instructed not to follow their desires, or seek compromises with them that require that any part of these truths be concealed, suppressed or delayed. In fact the Prophet is warned that God’s punishment will apply to him also if he follows their desires in this respect, after all the clear knowledge that has been given to him.

这一主要特征清楚地表明，伊斯兰信息的传播者不能偏离这一信息的本质及其传播方法。他们还必须毫不犹豫地宣明伊斯兰信仰的基本真理，不隐瞒任何东西，也不拖延任何东西。这些基本真理中的第一条是：宇宙间一切神性与主宰权唯独属于真主。因此，一切顺服都必须归于祂。

This main feature clearly shows that the advocates of the Islamic message cannot deviate from the nature of the message and its method of advocacy. They must also declare the basic truths of the Islamic faith without hesitation, suppressing nothing and delaying nothing. The first of these essential truths is that all Godhead and Lordship in the universe belong to God alone. Hence, all submission must be to Him.

他是一切事务中当被顺服的唯一者。这一真理必须宣明,无论遭遇何种反对,无论不信者的抵抗多么顽固。即便面对艰难与迫害,它的倡导者也必须将其完整地宣明。他们不能因为暴君厌恶这一真理、迫害宣扬它的人,或因它而使人离弃信仰,就决定将这真理的一部分搁置或暂时压下。任何此类考虑,都不允许伊斯兰使命的倡导者改变其策略,比如从敬拜或道德价值、良好品行或灵性层面入手。也许看上去这样做更可取,可以避开暴君的愤怒,但那将是严重的错误。因为伊斯兰使命的倡导者在任何时候都必须宣明:真主是整个宇宙的独一主宰与主宰者,一切的顺服与服从都唯独属于真主。

He is the One to be obeyed in all matters. This truth must be declared, no matter what sort of opposition it meets nor how stiff the unbelievers’ resistance is. Even in the face of hardship and persecution, its advocates must declare it complete. It is not for them to decide that part of this truth should be put aside, or temporarily suppressed, because tyrants dislike it or persecute those who advocate it, or turn away from the faith on its account. None of these considerations permit advocates of the Islamic message to change its strategy, starting, for example, with matters of worship or moral values, good manners or spiritual considerations. It may appear that such a course is preferable in order to avoid the wrath of tyrants but that would be a grave mistake. For advocates of the Islamic message must at all times declare God’s oneness and Lordship over the whole universe, and that all submission and obedience belong to God alone.

因此,整个宇宙便成为一个伟大的展览,彰显真主的大能,并指明什么应当促使人们接受信仰。它以深刻的逻辑触动人的天性,并以人所有的感知与理解能力来触动整个人。这一切都在完美的和谐中完成。

The whole universe is thus turned into a great exhibition proving God’s power and pointing out what should motivate people to accept the faith. It addresses human nature with profound logic, and addresses the whole human being with all its faculties of perception and understanding. This is all done in perfect harmony.

在这部宏伟的宇宙之书中，又增添了数页人类历史，以及真主大能的可见迹象，祂对宇宙的掌控，以及对人类生活精心周密的安排。

To the great book of the universe is added a few pages of human history, together with the visible effects of God’s power, control of the universe and His elaborate planning of human life:

他们要你催促降临灾祸，而不催促降临福泽，而且在他们之前，已经有过许多惩罚的先例。（第6节）

They ask you to hasten evil rather than good, although exemplary punishments have indeed come to pass before their time. (Verse 6)

真主知道每个雌性所怀的，以及子宫减少或增加的时间。万物在祂那里都有定数。祂知晓人的感知所不能及的一切，也知晓每个人所能见到的一切。祂是至大的，至高的。你们中间无论是秘密说话还是高声说话，无论是藏在夜色中，还是在白昼中行走，对祂而言都是一样的。每个人的前后都有守护天使，奉真主的命令看守他。真主不会改变一个民族的境况，除非他们先改变内心的状态。当真主欲使人遭遇某种灾祸时，无人能够挡开；除祂之外，他们也没有任何保护者。（第8-11节）

God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure. He knows all that lies beyond the reach of human perception and all that anyone may witness. He is the Great One, the Most High. It is all alike [to Him] whether any of you speaks in secret or aloud, whether he seeks to hide under the cover of the night or walks openly in the light of day. Each has guardian angels before him and behind him, who watch him by God’s command. Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it. Besides Him, they have none to protect them. (Verses 8-11)

真主依其意愿，赐予某人丰厚的给养，或使其给养有所限制。

God grants abundant sustenance, or gives it in scant measure, to whomever He wills.

他们欣喜于今世的生活，而与后世相比，今世的生活不过是短暂的享受。（第26节）

They [i.e. the unbelievers] rejoice in the life of this world, even though, compared to the life to come, the life of this world is nought but a fleeting pleasure. (Verse 26)

至于那些不信道者，由于他们的恶行，灾祸将始终降临他们，或者落在他们家园附近，直到真主的应许实现。真主绝不违背他的应许。在你之前，其他使者也曾遭受嘲笑，但我对不信道者宽限了一段时间；之后我又惩罚了他们，我的惩罚是多么严厉啊。（第31-32节）

As for the unbelievers, because of their misdeeds, calamity will always befall them or will fall close to their homes, until God’s promise is fulfilled. God never fails to fulfil His promise. Before your time, other messengers were derided, but for a while I gave rein to the unbelievers; but then I took them to task, and how terrible was My retribution. (Verses 31-32)

《古兰经》极其谨慎地、以最清晰的措辞，阐明了这一讯息的性质，以及真主的使者的本质。它这样做，是为了让人们确知谁是他们真正的主，并从他们的心中消除一切多神崇拜的痕迹。在先前启示的信徒中，曾多次出现偏离这一正确观念的情况，导致人们混淆了主性与先知身份的本质。最明显的例子是基督徒，他们将神性和只属于真主的主宰属性加在了尔撒（愿主赐他平安）身上。结果，不同教会的信徒陷入了与真理相悖的纷争迷宫之中。

The Qur’ān takes great care to show in the clearest of terms the nature of the message and the nature of God’s Messenger. It does so in order to establish for people who their true Lord is, and to remove any trace of polytheism from their minds. There were in the past many instances of deviation from this proper concept, among the people of earlier revelations, which led to confusion between the nature of Godhead and the nature of prophethood. The clearest example was among the Christians who added to Jesus (peace be upon him) divine qualities and qualities of Lordship that belong to God alone. As a result, the followers of different churches became involved in a maze of conflict that was contrary to the truth.

但基督徒并非唯一信仰如此混乱的群体。所有异教社群也同样陷入这种无休止的混乱之中，他们所形成的观念赋予先知身份某种神秘的特质，或将其与巫术、通灵，或与灵体和精灵的交往联系在一起。

But the Christians were not the only ones whose beliefs were so confused. All pagan communities were similarly involved in such endless confusion, producing concepts that assign mysterious qualities to prophethood, or link it with magic, or clairvoyance, or with contacts with spirits and the jinn.

这些观念中的许多，都渗入了异教阿拉伯人的信仰之中。因此，他们中有人要求先知告诉他们超出人类认知范围的事情；有人要求他展示某些实际的神迹。他们还指责他是术士，或是与精灵有往来的疯子，还有人建议应当让一位天使来支持他所讲的话。事实上，他们向他提出的所有这些建议、要求、指控和挑战，其根源都在于异教关于先知身份及先知本质的观念。

Many of these concepts found their way into the beliefs of the pagan Arabs. Hence some of them used to demand that the Prophet tell them about things beyond the reach of human knowledge. Some demanded that he should produce some physical miracles. They also accused him of being a sorcerer, or a madman who had contacts with the jinn, while some suggested that he should have an angel supporting what he said. The fact is that all such suggestions, demands, accusations and challenges thrown at him had their roots in the pagan concepts of the nature of prophethood and prophets in general.

《古兰经》以极其清晰的方式阐明了这一理念的真理，述明了启示的性质，以及从真主接受启示并传达给人类的使者的性质。它也阐明了真主独一的神性——没有任何其他存在与之有丝毫分享——以及适用于所有受造物的服从性，包括真主的使者和先知。他们同样是人，毫无任何神性品质，也从未与精灵或魔法世界有任何联系。

The Qur’ān puts the truth of this concept in a most lucid way, outlining the nature of the message and the messenger who received it from God and conveyed it to mankind. It also outlines the unique nature of Godhead in which no other being has the slightest share, and the nature of servitude that applies to all creatures, including God’s messengers and prophets. They too were human beings who had no divine qualities whatsoever, and had no contact with the jinn or with the world of magic.

在我们结束对这个问题的讨论之前，应当稍作反思，思考经文中明确陈述的一点：“无论我让你看见我向他们所许的一部分，或者在此之前让你去世，你的责任只是传达讯息，清算则是我的事。”（第40节）这是对先知（愿主赐福并使他平安）说的，他是真主的使者，接受了真主的启示，奉命向人们宣讲，并号召他们信仰伊斯兰教。简而言之，这句话的意思是：这一信仰和讯息的结局与他无关，其中的一切都不是他所要关心的。他的任务是完整地传达讯息。引导人们接受它不是他的任务，引导只由真主独自赐予。无论真主是否履行了关于那些人命运的部分承诺，还是他在此之前便结束了今世的生命，他的职责性质始终不变：他只需传达讯息。清算和对他们命运的裁定，都留给真主。没有什么比这更清楚地概括了伊斯兰的倡导者的角色，以及他们所被召唤去履行的任务。关于这一信仰的结局，乃至一切事务，都只由真主决定。

Before we conclude our remarks on this question we should reflect a little on a point clearly stated in the verse that says: “Whether We let you see some of what We have promised them, or cause you to die [before its fulfilment], your duty is only to deliver your message: it is for Us to do the reckoning.” (Verse 40) This is said to the Prophet (peace be upon him), God’s Messenger who received His revelations and was commanded to address people and call on them to believe in the Islamic faith. In a nutshell, this statement means that what becomes of this faith and message has nothing to do with him. Nothing of it is his concern. His task is to deliver his message complete. Guiding people to accept it is not his task. Guidance is provided by God alone. Whether God fulfils part of what He has promised him with regard to the fate of those people or his term in this life comes to an end before that, the nature of his task remains the same: he has only to deliver his message. The reckoning and the determination of their fate are left to God. Nothing sums up more clearly the role of the advocates of Islam and the task they are called on to perform. The outcome concerning this faith, and indeed everything else, is determined by God alone.

这应当教导伊斯兰的宣传者认识自己的界限，并恪守这些界限。他们无法促成结果与命运。他们不可急于让人们接受信仰，也不可催促真主对遵循祂指引者所许下的应许，或对拒绝祂的讯息者所发出的警告立即应验。

This should teach the advocates of Islam to recognize their limits and remain within them. They cannot precipitate results and fates. They must not try to hasten people’s acceptance of the faith, or urge the immediate fulfilment of God’s promise to those who follow His guidance or His warning to those who reject His message.

他们不能说："我们长久以来一直在呼吁人们，阐明真正的信仰，但只有少数人积极回应。"也不能说："我们忍耐了这么久，但在我们有生之年，真主并没有惩罚压迫者。"他们的责任是宣教。真主如何对待人们，无论是在今世还是来世，都不是祂的仆人所应关心的事，那是祂自己的事务。因此，认识到我们作为真主仆人的本分，承认我们对祂的臣服，就意味着把一切完全交给祂，任凭祂按照自己的意愿作出决定。

They cannot say, ‘we have been calling on people, explaining the true faith, for a long time, but only a few people have responded positively,’ or that ‘we have been patient for so long, but God has not punished the oppressors during our lives’. Their task is advocacy. How God deals with people in this life or in the life to come is not of any concern to His servants; it is His own affair. Hence, knowing our limits as God’s servants and acknowledging our servitude to Him mean that we leave it all entirely to Him to determine as He pleases.

本章的一个重要特点在于,它就人的态度与行为和其命运与归宿之间的关系作出了最终的阐明。它清楚地表明,人的境况是由其自身为自己所做的事情所决定的。与此同时,它也指出,每一件事情的发生都是依真主的意志而成。本章中有若干与此点相关的经文,足以使伊斯兰关于这一极其重大问题的观念十分清晰。以下仅举几例:

An important feature of this sūrah is that it states the final word concerning the relation between a human being’s attitude and action on the one hand and his fate and destiny on the other. It makes it clear that people’s conditions are determined by what they do for and by themselves. At the same time, it states that every event takes place by God’s will. The sūrah includes several statements which are relevant to this point. They are sufficient to make the Islamic concept of this very serious issue abundantly clear. Here are just a few such examples:

真主不会改变一个民族的境况，除非他们先改变自己内心的所想。当真主欲使人们遭受某种灾祸时，谁也无法挡开。

Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it.

除祂之外，他们没有任何保护者。（第11节）

Besides Him, they have none to protect them. (Verse 11)

“对那些响应主的人，将有美好的报酬。至于那些不响应他的人，即使他们拥有大地上的一切，再加上同样多的财富，他们也甘愿以此赎身。他们将遭受严厉的清算，火狱将是他们的归宿，那是何等糟糕的住所！”（第18节）

For those who respond to their Lord is a rich reward. As for those who do not respond to Him, should they have all that the earth contains, and twice as much, they would gladly offer it for their ransom. Theirs shall be an awful reckoning, and hell shall be their abode, an evil resting place! (Verse 18)

真主使他所意欲者迷误，也引导那些归向祂的人。那些信道的人，他们的心因记念真主而得安宁。诚然，人们的心只有因记念真主而得安宁。

God lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him; those who believe and whose hearts find comfort in the remembrance of God. It is indeed in the remembrance of God that people’s hearts find their comfort.

（第27-28节）

(Verses 27-28)

难道信道的人还不明白吗?如果真主意欲,他必定引导全人类。（第31节）

Have they who believe not come to realize that, had God so willed, He would indeed have guided all mankind? (Verse 31)

然而，他们自己的诡计在不信道者看来竟是美好的，于是他们被阻挡在正道之外。凡是真主使之迷误的人，就再没有任何引导者。

Indeed their own cunning devices seem fair to the unbelievers, and they are turned away from the right path. Whoever God lets go astray can never find any guide.

（第33节）

本章为这一问题作出了最终的定论:拒绝真主的宗教,对这一信仰所体现的真理作出否定的回应,是人性偏离正轨、其接受机能失灵的表现。没有任何腐蚀或扭曲影响的健全人性,在真理被如《古兰经》那样清晰地呈现时,不会迟疑地积极回应,而会选择顺服真主。在内心深处,人性认识并接受这一真理。只有当一个人拥有某种东西,使他为自己选择了信仰及其真正的引导之外的其他道路时,他才会背离它。这样,他便使自己配得迷误,从而招致真主的惩罚。真主在另一章中如是说:"我要把那些无理地在大地上骄傲的人,从我的迹象上转移开;他们即使看见各种迹象,也不信仰;他们即使看见正路,也不以它为道路;他们即使看见迷误的路,却以它为道路。这是因为他们否认我的迹象,并且忽视它们。"(7:146)

This sūrah provides the final word on the fact that rejecting God’s religion and giving a negative response to the truth embodied in this faith is evidence of human nature going awry and the malfunctioning of its receptive system. No sound human nature, without any corrupting or distorting influences, would hesitate to respond positively to the truth, choosing submission to God, when it is presented so clearly, as it is in the Qur’ān. Deep inside, human nature knows this truth and accepts it. It is only turned away from it when a person has something that makes him choose for himself an option other than faith and its true guidance. He thus makes himself deserving of error and thereby incurs God’s punishment. This is what God says in another sūrah: “I will turn away from My revelations those who, without any right, behave arrogantly on earth: for, though they may see every sign, they do not believe in it. If they see the path of righteousness, they do not choose to follow it, but if they see the path of error, they choose it for their path; because they disbelieve in Our revelations and pay no heed to them.” (7:146)

在本章中，我们可以看到若干节经文，它们揭示了不信的本质，清楚地表明不信无非是心的盲目。

In the present sūrah we have a number of similar verses which indicate the nature of unbelief, making it clear that it is nothing other than blindness of the heart.

诚然，接受真理、遵循真主的指引，本身就表明人的本性已不再盲目。宇宙之中处处都有足够的迹象与标志，对于那些用心思考、运用理性的人而言，真理清晰可见。

Indeed, the mere acceptance of the truth and the following of God’s guidance indicate that human nature is no longer blind. Indeed there are enough pointers and indicators everywhere in the universe which show the truth clearly to those who think and use their reason.

难道那知道你的主所降示你的经典是真理的人，与盲人一样吗？只有有理智的人才会领悟：他们遵守与真主所立的盟约，不违背誓约；他们联结真主所命令联结的关系；他们敬畏自己的主，畏惧清算的严厉；他们为寻求主的喜悦而忍受患难，谨守拜功，无论暗中还是公开，都用我所供给他们的财物施舍；他们以善行回应恶行。这样的人将获得最终的归宿。（第19-22节）

Is, then, he who knows that what has been revealed to you by your Lord is the Truth like one who is blind? Only those who are endowed with understanding keep this in mind: those who are true to their bond with God and never break their covenant; and who keep together what God has bidden to be joined; who fear their Lord and dread the terrors of the reckoning; who remain patient in adversity seeking the countenance of their Lord, and attend to their prayers, and spend on others, secretly and openly, out of what We provide for them, and who repel evil with good. Such will have the attainment of the [ultimate] abode. (Verses 19-22)

信仰的最后一个方面是本章着重强调的：地上人类生活中滋生的败坏，与他们对真理信息的视而不见密切相关，而这信息是真主赐予人类的，引导人们走向正道、有益与福祉。那些既不回应真主与人类天性所立的盟约，也不回应来自真主、他们明知其为真理的真理的人，正是在地上散布败坏的人。相反，那些明知其为真理并回应它的人，是努力使事务走上正轨的人，他们的工作使生活得以兴盛。

A final aspect of faith that the sūrah highlights is the close relationship between the corruption that creeps into people’s life on earth and their blindness to the message of the truth God has bestowed on people guiding them to what is right, useful and beneficial. Those who do not respond either to the covenant God has made with human nature or to the truth which has come from Him, knowing it to be the truth, are indeed the ones who spread corruption on earth. By contrast, those who know it to be the truth and respond to it are the ones who work to set matters on the right course and whose work helps life prosper.

难道那知道你的主所降示你的经典是真理的人，与盲人一样吗？只有有理智的人才会领悟：他们遵守与真主所立的盟约，不违背誓约；他们联结真主所命令联结的关系；他们敬畏自己的主，畏惧清算的严厉；他们为寻求主的喜悦而忍受患难，谨守拜功，无论暗中还是公开，都用我所供给他们的财物施舍；他们以善行回应恶行。这样的人将获得最终的归宿。（第19-22节）

Is, then, he who knows that what has been revealed to you by your Lord is the Truth like one who is blind? Only those who are endowed with understanding keep this in mind: those who are true to their bond with God and never break their covenant; and who keep together what God has bidden to be joined; who fear their Lord and dread the terrors of the reckoning; who remain patient in adversity seeking the countenance of their Lord, and attend to their prayers, and spend on others, secretly and openly, out of what We provide for them, and who repel evil with good. Such will have the attainment of the [ultimate] abode. (Verses 19-22)

至于那些在盟约确立之后背弃真主、割断真主所命令联结之物、并在大地上散布败坏的人，他们必遭诅咒，他们的归宿也是最恶劣的。（第25节）

As for those who break their bond with God after it has been established, and cut asunder what God has bidden to be joined, and spread corruption on earth, the curse will be laid upon them; and theirs shall be an evil abode. (Verse 25)

人类的生活若不让那些具有理智、知道安拉所启示给穆罕默德ﷺ的是真理的人牢牢掌握领导权,就不可能走上正路。这样的人履行他们的承诺,这承诺是神与人类本性所立之约的一部分,也是神与亚当及其后裔所立之约的一部分。这些约定规定人们必须唯独崇拜真主,不顺服除祂以外的任何存在,只接受祂的引导,只遵从祂的命令。因此,他们守住真主命令联合的事物。他们敬畏自己的主,这意味着他们始终有意识地避免任何可能招致真主不悦的行为。他们也畏惧可能遭受的可怕清算。因此,他们时刻铭记后世,审视自己的每一个行为。他们坚守自己的约定,承担这种坚守所带来的重担。他们按时守拜,用真主所赐予他们的供给施舍济贫,无论是私下还是公开地捐献。他们以善良和仁慈来抵御邪恶与败坏。

Human life will not be set on the right course unless its leadership is firmly in the hands of those endowed with understanding, who know that what was revealed to Muĥammad (peace be upon him) is the truth. Such people fulfil their commitment which is part of the covenant God has made with human nature on the one hand and with Adam and his offspring on the other. These covenants specify that people must worship God alone, submitting to none other than Him, receiving only His guidance and obeying only His orders. Hence, they keep together what God has ordered to be united. They fear their Lord, which means that they are always consciously trying to avoid anything that may incur God’s displeasure. They also fear that they may have an awful reckoning. Hence they are constantly aware of the hereafter, watching their every action. They remain constant to their covenant, bearing the burden of such consistency. They attend regularly to their prayers, give to charity out of their provisions, which God has granted to them, and make their donations in private or openly. They repel evil and corruption with goodness and kindness.