天地间的一切都在赞颂上帝的无限圣洁与荣耀。

All that is in the heavens and in the earth extols God's limitless glory:

他独自是至尊的，是至睿的。（第1节）

for He alone is the almighty, truly wise. (Verse 1)

整个宇宙都参与对全能真主的赞颂，祂的权能与无限的智慧相结合。这种赞颂开始于本章，它向穆斯林宣告：他们的宗教是神圣信仰的最后、最终的版本。他们被置于这一信仰的托管人地位，这一信仰以真主的独一性为基础，谴责不信者和拜偶像者所造成的一切偏离。穆斯林还被号召为支持这一信仰而奋斗，真主已决定让这一信仰胜过所有其他宗教，尽管这对不信者来说可能令人憎恶。因此，这段开篇暗示，托付给穆斯林的使命属于整个宇宙；他们所为之奋斗的信仰，是天地间一切受造物的信仰。由此，这一宗教的优胜是一种普遍现象，与整个宇宙朝向全能真主的趋向相一致。

The whole universe participates in this glorification of God Almighty whose might is combined with His infinite wisdom. This glorification begins this surah, which declares to Muslims that their religion is the last and final version of the divine faith. They are placed in a position of trustees of this faith based on God’s oneness, denouncing all deviation perpetrated by unbelievers and idolaters. Muslims are also called upon to strive in support of this faith, which God has willed to prevail over all other religions, hateful as this may be to unbelievers. This opening, thus, implies that the trust given to Muslims belongs to the entire universe; the faith they strive for is the faith of all creatures in the heavens and the earth. Hence, this religions prevalence is a universal phenomenon, one that is in line with the whole universe as it turns to God Almighty.

一群信士因做了一件特别令真主憎恶的事而受到严厉的责备。这种行为对信士而言是不恰当的。

A group of believers are strongly reproached for something they did that was particularly hateful to God. This was inappropriate behaviour for believers:

信士们啊！你们为何说自己不去做的事呢？你们说自己不做的事，在真主看来是极为可憎的！{真主确实喜爱那些为祂的大道排列成坚固阵列而战斗的人，仿佛他们是一座坚固紧密的建筑}（经文2—4） Note: The original says "God", so I rendered it as 真主 (God) rather than "Allah", per the instructions. The Qur'an verse is set in braces as in the source.

Believers! Why do you say what you do not do? Most loathsome is it in the sight of God that you say what you do not do! God loves indeed those who fight in His cause in solid ranks, as though they were a firm and compact building, (verses 2—4)

据伊本·阿拔斯报道，在圣战成为义务之前，一些信士曾说："我们希望真主告诉我们，哪一种善功是祂最喜爱的，以便我们去做。"于是真主指示祂的使者ﷺ说，真主最喜爱的是对祂毫无怀疑的信仰，以及与拒绝信仰的离经叛道者作斗争。然而，当圣战成为义务后，一些信士感到难以承受，并且心生厌恶。于是降示了这段经文："信道的人们啊！你们为什么说你们不做的事呢？你们说你们不做的事，在真主看来是最可憎的。"（61:2-3）泰伯里在他对这章经文的注释中也证实了这一点。

Ibn ‘Abbas reports that prior to making Jihad obligatory, some believers used to say: “We wish that God would tell us what action is most loved by Him, so that we could do it.” God instructed His Messenger to say that what God loves most is a belief in Him that allows no room for doubt, and striving against deviant people who reject the faith. However, when Jihad was made obligatory, a number of believers found it difficult, and they disliked it distasteful. Hence the revelation of the verses saying: “Believers! Why do you say what you do not do? Most loathsome is it in the sight of God that you say what you do not do!” (Verse 2—3) Al-Tabari also confirmed this in his commentary on the surah.

我们曾多次指出，《古兰经》在启示期间就在推进一项民族建设的进程。其目标是建立一个承载神圣讯息之托付、践行其主张并在人类生活中确立其制度的共同体。为此，《古兰经》必须同时完成三项任务：改造个人，建立共同体的纽带，并在实践中将其建设为一个活生生的民族。这三者必须同时完成。穆斯林若不在共同体之中运作，便不能称为穆斯林。伊斯兰若不在一个纽带明确、制度与目标清晰的共同体中运作，便无从付诸实践。伊斯兰的终极目标既针对整个共同体，同时也针对每一个个体。这一目标在于：在大地上，将神圣的制度确立于人们的良知与行为之中。而要实现后者，伊斯兰就必须存在于一个真正全面践行它的现实共同体之中。

We have said on several occasions that as it was being revealed, the Qur’an was carrying on with a process of nation building. Its aim was to build a community that carried the trust of the divine message, implemented its approach and established its system in human life. It was necessary for this purpose that the Qur’an should undertake the reform of its individuals, establish its bonds as a community, and build it as a living nation in practice. All of this was to be accomplished at the same time. A Muslim is not a Muslim unless he functions within a community. It is inconceivable for Islam to be put into practice unless it functions in a community with well-defined bonds, a system and goal. Its ultimate goal applies to the community as a whole, but it also applies at the same time to each individual. This goal consists of establishing the divine system in people’s consciences and practices on earth. To achieve the latter, Islam must live in an actual community that implements it fully.

伊斯兰极其重视个人的良知与责任，但它绝不是一种让个人各自躲在角落里专心敬拜的宗教。仅仅如此，伊斯兰并不能在个人的良知中确立起来，更谈不上贯穿其整个生活。伊斯兰的降示并非处于这样的孤立之中，而是为了在人类生活中确立它的准则与标准。它旨在在每一个个人与集体的活动、每一个方向上都留下自己的印记。

Islam places much emphasis on the individual’s conscience and responsibility, but it is certainly not a religion of individuals who dedicate themselves to worship in their respective little corners. This does not establish Islam within the individual’s own conscience, let alone in his whole life. Islam was not revealed in such isolation. Rather, it was revealed to establish its criteria and standards in human life. It aims to put its mark on every individual and collective activity in every direction.

人类并不是以个体的方式生活，而是以群体、社会和民族的形式生活。伊斯兰希望为人们在生活中的行为提供其规范。因此，伊斯兰的结构正是为了适应人们的实际生活而设计的。它的道德、礼仪、规则和制度，都是在这一基础上制定的。当伊斯兰关注个人的良知时，它也是基于个人生活在社会之中这一事实来塑造这种良知。个人与社会都面向真主，寻求祂的喜悦。因此，穆斯林在自己的社会中努力工作，以履行地上的宗教使命，并在生活中建立伊斯兰的制度。

Mankind do not live as individuals, but as groups, communities and nations. And Islam wants to provide people with its controls as they conduct their lives. Hence, it is so structured as to cater for people as they live. Its morality, manners, rules and systems are all formulated on this basis. When Islam directs its attention to the conscience of the individual, it moulds this conscience on the basis that the individual lives in a community. Both the individual and the community turn to God and seek His pleasure. Therefore, a Muslim works within his community to fulfil the religious trust on earth and to establish the Islamic system in life.

现在我们来探讨这些经文在降示之时所论及的圣战（Jihad）问题。这里有几点需要我们加以领会。

Let us now consider the issue of Jihad which these verses addressed at the time of their revelation. We find here several points that need to be appreciated.

我们首先看到，人在生活中可能会经历软弱的时刻，而正是在这些时候，人需要真主的帮助来克服这些缺点。 Note: the system prompt says to write the Chinese word for God, not "Allah". Correcting my rendering accordingly: 我们首先看到，人在生活中可能会经历软弱的时刻，而正是在这些时候，人需要神的帮助来克服这些缺点。

We see firstly that human beings may experience moments of weakness and this is when they need God’s help to combat such shortcomings.

他们需要反复的提醒和经常的教导。这些经文指的是一群穆斯林，根据一些传述，他们属于穆哈吉尔（Muhajirin），即早期随先知从麦加迁往麦地那的穆斯林。在麦加时，他们满怀热情，希望真主允许他们参战，但他们被告知要克制，转而履行礼拜等敬拜的义务。然而，后来在麦地那，当他们被命令在被认为适宜的时候作战时，他们的态度却不同了："你没有看见那些曾被告知'你们要克制双手（不要战斗），要谨守拜功，要完纳天课'的人吗？当作战的命令降临到他们身上时，他们中有一派人畏惧世人，如同畏惧真主一样，甚至更加畏惧，并且说：'我们的主啊！你为什么命令我们作战呢？你为什么不让我们再延迟一个短期呢？'"（4：77）{4:77}。另有传述认为，他们是麦地那穆斯林中的一群人，他们曾询问真主最喜爱的善功是什么，以便去履行；但当他们被命令为真主的道路而战时，却又厌恶这件事。

They need repeated reminders and regular education. These verses refer to a group of Muslims who, according to some reports, belonged to the Muhajirin, the early Muslims who migrated with the Prophet from Makkah to Madinah. Whilst in Makkah, they wished, in all enthusiasm, that God would allow them to fight, but they were told to hold back and attend to their worship duties instead. However, when later in Madinah they were told to fight, at the time that was considered appropriate, they held a different attitude: "Are you not aware of those who have been told, 'Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakat [i.e. the purifying dues]? When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God - or in even greater awe - and said, 'Our Lord! Why have you ordered us to fight! If only You had granted us a delay for a little while!”' (4: 77) Other reports suggest that they were a group of the Madinan Muslims who asked about the action God loves most so that they could perform it. However, when they were ordered to fight for God’s cause, they disliked this.

当我们反思这一点时，我们意识到，人的灵魂在面对艰巨的任务和责任时，需要持续而反复的鼓励、指引和坚定支持。只有通过这样不断的鼓励，人的灵魂才能坚持前行，克服自身的软弱，把目光投向更高的目标。此外，我们还意识到，当我们既不面临压力也不遭遇困难时，不应请求被赋予重大的使命。因为我们可能无法完成我们向真主所请求的任务。在这里，我们看到一些早期的穆斯林意志逐渐消沉，以至于言行不一。因此，他们受到了真主的严厉谴责。

As we reflect on this, we realize that regular and repeated encouragement, directives and strengthening are all necessary for the human soul as it faces difficult tasks and responsibilities. Only with such repeated encouragement can the human soul maintain its path and overcome its weaknesses, setting its sight on higher objectives. Moreover, we realize that we must not ask to be given great goals when we face neither pressure nor difficulty. This because we may not be able to fulfil what we ask God to assign to us. Here, we see some early Muslims weakening to the extent that they say one thing and do another. Hence they faced this strong reproach from God.

该章接着讲述这一神圣制度的历史，以及它在伊斯兰教之前所降示的各个经典中所经历的各个阶段：

The surah moves on to speak about the history of this divine system and the stages it went through with the messages revealed before Islam:

当穆萨对他的族人说:"我的族人啊!你们既然知道我是真主派来的使者,为什么还要伤害我呢?"当他们偏离正道时,真主也使他们的心偏离正道。真主不引导悖逆的民众。又有麦尔彦之子尔撒说:"以色列的后裔啊!我是真主派到你们这里的使者,来证实在我之前已降示的讨拉特,并报告一位在我之后将要来临的使者,他的名字叫艾哈迈德。"(第5-6节)

Now when Moses spoke to his people, he said: My people! Why do you cause me grief, when you know that I am a messenger God has sent to you?' So, when they swerved from the right way, God let their hearts swerve from the truth. God does not bestow His guidance upon evildoers. And also Jesus, the son of Mary, said: ‘Children of Israel! I am God's messenger to you, [sent] to confirm the Torah revealed before me, and to give news of a Messenger that will come after me, whose name shall be Ahmad.' (Verses 5-6)

穆萨拯救了以色列的后裔，使他们脱离法老及其暴政。他是真主派给他们的使者，是他们的领袖和导师。然而，他们给他带来的悲痛是持久的，形式多样，表现各异。他为了引导他们走上正道所付出的努力，既艰难，又劳累，而且充满考验。在《古兰经》对穆萨及其民众的叙述中，我们可以读到他们给他带来的各种悲痛，以及他为了端正他们的信仰体系而付出的艰辛努力。

Moses was the one who saved the Children of Israel from Pharaoh and his tyranny. He was God’s messenger to them, their leader and teacher. Yet the grief that they caused him was of the extended type, taking many colours and forms. His struggle to put them on the right course was hard, tiring and trying. In the accounts the Qur’an gives of Moses and his people we read about the different aspects of the grief they caused him and how hard he had to struggle to reform their belief system.

例如，他们阻挠穆萨为说服法老释放他们所做的努力。于是，穆萨为此冒犯了法老的愤怒，而他们却因接受了现状和屈辱而得以平安。他们甚至责怪穆萨使他们的处境更加恶化："在你来到我们之前，我们受过压迫；你来到我们之后，我们仍然受压迫。"（7：129）这暗示着他们并未看到穆萨的使命会为他们带来多少好处，或者他们把这一轮新的压迫归咎于他。

For example, they discouraged Moses’ efforts to persuade Pharaoh to let them go free. So whilst he exposed himself to Pharaoh’s wrath, they were safe having accepted their lot and humiliation. They even blamed Moses for worsening their plight: “ We have been oppressed before you came to us, and since you have come to us." (7: 129) The suggestion being that they did not see much good coming their way as a result of his message, or that they blamed him for this latest round of oppression.

刚刚摩西在上主的引导下把他们从法老的羞辱中解救出来——上主使法老和他的人民在他们眼前溺毙——他们就转而崇拜一种与法老的人民相似的东西：我使以色列的后裔渡过海洋；他们遇到一些人，这些人专心崇拜他们的一些偶像。以色列的后裔说："摩西啊，你为我们设立一个像他们所有的神一样的神吧。"（7：138）再者，摩西为了领受法版而去与他的主相会，离开的时间还不长，撒玛利人就把他们引入了歧途，他"为他们造出一头犊牛的形像，它发出哞哞的声音。'这是你们的神，也是摩西的神，'他们说，'但他忘记了。'"（20：88）

No sooner did Moses, guided by God, deliver them from Pharaoh’s humiliation - He caused Pharaoh and his people to drown before their very eyes - than they inclined themselves to a type of worship akin to Pharaoh’s people: We led the Children of Israel across the sea; and thereupon they came upon people who were dedicated to the worship of some idols of theirs. Said the Children of Israel: “Moses, set up a god for us like the gods they have." (7: 138) Again, Moses had not been gone long for the appointment with his Lord to receive the tablets when the Samiri led them astray as he “produced for them the effigy of a calf, which made a lowing sound. 'This, ’ they said, 'is your deity and the deity of Moses; but he has forgotten.'" (20: 88)

看来接下来的经文主要涉及犹太人和基督徒对他们经典中所提及的那位先知的态度。经文谴责他们对穆罕默德的接受方式，以及他们企图破坏真主意欲使其凌驾于一切其他宗教之上的新的、最终的启示。

It seems that the verses that follow are mostly concerned with the way the Jews and the Christians received the Prophet mentioned in their scriptures. They are denounced for the reception they gave Muhammad and for their designs to undermine the new and final message God willed to prevail over all other religions:

但当他带着确凿的真理证据来到他们中间时,他们说:

But when he came to them with all evidence of the truth, they said:

"这纯粹是巫术。""有谁比那些对真主编造谎言的人更不义呢？当他们被召唤去顺服真主时，他们却这样做。真主不引导不义的人。" Note: the original says "God," so I rendered it as "真主" (Simplified Chinese for God).

'This is plain sorcery. 'Who could be more wicked than one who invents a falsehood about God, when he is only being called upon to submit to Him? God does not bestow His guidance upon the wrongdoers.

他们想用口吹灭真主的光，但真主必定要完成他的光，即使不信道者厌恶。（章节 6-8）

They aim to extinguish God's light with their mouths, but God will spread His light in all its fullness, however hateful this may be to the unbelievers. (Verses 6-8)

犹太人对这一新信仰的态度是敌意、恶意阴谋和歪曲事实的混合。他们以一切手段和资源，坚决地与伊斯兰作斗争，这种斗争一直延续到今天。他们对它提出指控：“当他带着真理的一切明证来到他们中间时，他们说：‘这明明是巫术。’”（第6节）这与那些没有经典、事先对这一新信仰毫不知情的多神教徒的指责如出一辙。 犹太人还企图在穆斯林社群内部制造纷争。尤其是，他们试图在麦地那的迁士与辅士之间，以及奥斯部落与海兹拉吉部落之间制造分裂。他们有时与伪信者勾结，有时又与多神教徒串通。他们还参与了多神教徒对麦地那的进攻，壕沟之役便是如此。他们针对新信仰的图谋还包括散布谣言，所谓“谎言事件”便是一例，其中的主谋是阿卜杜拉·本·乌班耶·本·赛鲁勒。此后，他们在阿卜杜拉·本·赛八策划的事件中，又使用了同样的手段，最终导致第三任哈里发奥斯曼遇刺。

The Jews’ attitude to this new faith was a combination of hostility, evil scheming and misrepresentation. They waged a determined fight against Islam, using all means and resources, and this has continued to the present day. They levelled charges against it: “when he came to them with all evidence of the truth, they said: This is plain sorcery.” (Verse 6) This echoes the allegations of idolaters who had no scriptures and had no advance news of the new faith. The Jews also sought to create discord within the Muslim community. In particular, they tried to create division between the Muhajirin and the Ansar in Madlnah, and between the two tribes of the Aws and the Khazraj. They conspired with the hypocrites at times and with the idolaters at others. They also joined with the idolaters’ attack on Madlnah, as happened in the Battle of the Moat. Their designs against the new faith also included spreading false rumours, as happened in what is known as the story of falsehood in which the main culprit was ‘Abdullah ibn Ubayy ibn Salul. Later, they used the same tactics in the events masterminded by ‘Abdullah ibn Saba’, which led to the assassination of ‘Uthman, the third Caliph.

当关于信仰的历史已如此勾勒清楚，并且最终完整的神圣信仰必将获胜的应许已被宣告之后，《古兰经》便向信士们发言——包括当时在世的人，以及后世的人——向他们提出一笔关乎其生命的交易。这是一笔以信仰为货物、以圣战为实现信仰之手段的交易：

When the history of faith has thus been outlined and the inevitable triumph the final version of the divine faith has been promised, the Qur’an addresses the believers - those living at the time and those of later generations - offering them the bargain of their lives. This is a transaction in which the merchandise is faith and the means to achieve it is Jihad:

信道的人们啊!我指引你们一种商务,它能使你们免于痛苦的刑罚。你们应当信仰真主和他的使者,应当用你们的财产和生命为主道而奋斗。这对你们是有益的,如果你们知道的话。他将赦宥你们的罪过,并使你们入下临江河的乐园,以及永居的乐园中的美好住宅,那是伟大的成功。

Believers! Shall I point out to you a bargain that will save you from grievous suffering! You are to believe in God and His Messenger, and to strive hard in God's cause with your possessions and your lives. This is for your own good, if you but knew it. He will forgive you your sins, and [in the life to come] will admit you into gardens through which running waters flow, and into goodly mansions in the gardens of Eden.

那是至高的成功！还有你们所钟爱的另一件事：来自真主的援助和即将到来的胜利。

That is the supreme triumph! And [He will grant you] yet another thing that you dearly love: help from God and a victory soon to come.

给信士们报喜吧，（经文第10-13节）

Give you the good news to the believers, (verses 10-13)

这段文字运用了多种表达形式，如拆分句子再重新连接、提出问题并给出答案、倒装和换位，all旨在把某个信息深深印入人心。讲话以信仰者的称谓开始："信道的人们啊！"接着是一个引人深思的问题。这是真主亲自提出问题，并期待着回答："我为你们指示一项交易，它能使你们免遭痛苦的刑罚吗？"谁不想知道这项交易是什么、条件又是什么呢！然而经文在此结束，在两句话之间留出停顿，以增加期待。答案在人们的兴趣被充分激发之后才给出："你们应当信仰真主和他的使者。"由于他们确实是信仰真主和他的使者的信士，他们很高兴这部分答案已经为他们所践行。"并应当用你们的财产和生命为真主的大道而奋斗。"这是本章的主题，此处以这种特殊的方式给出，是为了重申一个已经阐明过的信息。真主知道，人类需要这样的重复以及多样的方式和风格，才能应对时势。他们认识到这一点，就会竭尽全力去建立并维护真主的制度。

The style employed here uses a variety of forms, such as splitting sentences and reconnecting them, putting forward a question and providing the answer, inversion and transposition all aiming to drive a certain message home. The address starts in the name of faith, “Believers!” It is followed by an inspiring question. It is God who puts the question and holds their expectation of an answer: “Shall I point out to you a bargain that will save you from grievous suffering?” Who would not wish to know what this bargain is and what its terms are! Yet here the verse ends, providing a break between two sentences to add to the expectation. The answer is given when interest in it has been heightened: “You are to believe in God and His Messenger” Since they were truly believers in God and His Messenger, they are happy that this part of the answer is already met by them. “And to strive hard in God's cause with your possessions and your lives.” This is the main theme of the surah, and it is given here in this particular fashion to reiterate a message that has already been clarified. God knows that human beings need such repetition and variety of modes and styles in order to rise to the occasion. Realizing this, they will exert their maximum efforts to establish and preserve the divine system.

然而，真主深知，人们可能会松懈，热情可能会消退，努力可能会减弱，对安逸的追求可能会使人们满足于现状，即便现状的水平已经太低。因此，《古兰经》施以这种疗法，提供动力和生动的画面，以激发情感与热忱，抓住一切时机，运用一切可能的方式去触动人心与灵魂。它并不仅仅依赖信仰，也不只是以信仰之名采用单一的劝导方式。

God, however, knows that people may slacken, and that enthusiasm may dampen, efforts may wane and love of safety may lead people to accept the status quo, even though its level is too low. Hence, the Qur’an administers this treatment, providing motivation and images to enhance feelings and enthusiasm, making use of every occasion and possible means to appeal to human hearts and souls. It does not rely merely on faith or on one mode of address in the name of this faith.

因此，这一章以一种新颖而独特的呼告作结，这种呼告也带有全新的感染力。

Hence, the surah ends with a new and distinctive address, and one that carries new appeal:

信士们啊！你们要做真主的助士，正如麦尔彦之子尔撒对门徒所说的：“谁愿做我为真主事业的助士？”门徒说：“我们愿做真主事业的助士。”于是以色列的后裔中有一部分人信了，另一部分人否认了真理。但我使信道者敌对他们的人得到了援助，他们终于成为得胜者。（第14节）

Believers! Be helpers [in the cause] of God; just as Jesus, the son of Mary, said to the disciples: 'Who will be my helpers in God's cause?' The disciples said: 'We shall be [your] helpers in God's cause. 'And so some of the Children of Israel came to believe whereas others denied the truth. But We have given those who believed strength over their enemy and they were the ones to prevail. (Verse 14)

门徒是耶稣基督的学生。据说他们有12人。

The disciples were Jesus Christ’s pupils. It is said that they were 12

他们是与他亲近、并全心投入向他学习的人。在他的任期结束之后，他们仍继续传播他的信息与教诲。这段经文并没有给我们提供详细的故事，它只是勾勒出一种态度。因此，我们应当结合它所处的语境，以及它所要达到的目的来理解它。

men who were close to him and who dedicated themselves to learning from him. They continued to spread his message and commandments after his term was over. This verse does not give us a detailed story: it simply outlines an attitude. Hence, we look at it in the context it is given and for the purpose it serves.

“信士们啊！你们当做真主的助手。”（第14节）你们要站在祂所抬举你们的这一尊贵地位上。还有什么地位比做真主及其事业的襄助者更高贵呢？这笔交易所赐予的荣誉，胜过天堂及其幸福：做真主的助手，“正如玛利亚之子尔撒对门徒所说：‘谁愿意做我为真主事业的助手？’门徒们说：”

“ Believers! Be helpers [in the cause] of God.” (Verse 14) Place yourselves in this noble position to which He elevates you. Is there a position that is higher and more noble than that of being a supporter of God and His cause? This bargain bestows an honour that is greater than heaven and its happiness: be helpers of God, “just as Jesus, the son of Mary, said to the disciples: 'Who will be my helpers in God's cause?'The disciples said:

"我们将是真主之道的辅士。"（第14节）他们被选中承担这一使命，并因此获得了这份荣誉。耶稣降临是为了宣告最后一位先知和最后一种宗教的到来。穆罕默德的追随者被选中承担这项永久的使命，正如基督的门徒在他们所处的时代被选中承担其使命一样，这是理所当然的。这一点在本节经文对对话的呈现方式中清楚可见。