因此,讲述真主的使者、他们所奉的使命、各族人民对真理的否认、他们所提出的挑战以及施加于他们的惩罚的故事,至此告一段落。这些故事在本章开头的一段简短引言之后展开,该引言直接对先知穆罕默德ﷺ及其族人古莱什人说道:"他们若不信道,你或许要因忧伤而自苦至死吗?我若意欲,我能从天上降下一种迹象,他们的颈项必因此而俯服。每逢一项新的教诲从至慈者降临他们,他们总是背向它。他们确已否认(启示的真实性),而他们不久将会知道,他们过去所嘲笑的究竟是什么。"(第3-6节)随后,本章便开始讲述那些故事,每一则故事都举例说明一个民族终于认识到了他们过去所讥讽、嘲笑之事的真实。

Thus the stories telling us about God’s messengers and the messages they were required to deliver, the denial of the truth by different communities, the challenges they made and the punishments meted out to them come to an end. They had begun after a short introduction at the beginning of the sūrah directly addressing the Prophet Muhammad (peace be upon him) and his people, the Quraysh: “Would you, perhaps, torment yourself to death [with grief] because they would not believe? If We will, We can send down to them from the skies a sign before which their necks will remain bent in submission. Yet whenever any fresh reminder comes to them from the Most Merciful, they always turn their backs on it. They have indeed denied [the truth of revelation]; and they will in time come to understand what it was they were wont to deride.” (Verses 3-6) Then the sūrah embarked on telling those stories, each of which gives an example of a community coming to understand the reality of what they used to deride and ridicule.

当这部章节讲完那些故事之后，它便回到了开篇所概述的主题。因此，它的结尾部分谈到了《古兰经》，确认其是由万世之主真主所启示的。尽管时间已抹去了那些古老民族的历史，但由真主启示的《古兰经》将其重新呈现，并以精确的细节加以叙述。经中还提到，以色列后裔中的学者们十分清楚《古兰经》以及它所降示给的那位使者，因为这位使者在先前的启示中已有提及。然而，阿拉伯的多神教徒却顽固地拒绝它，尽管其真实性的明确证据摆在眼前，他们还断言它不过是巫术或诗歌。即便它降给的是一个不会阿拉伯语的人，并且他用其母语为他们诵读，他们仍然不会信它。使他们否认它的，并不是缺乏明确的证据，而是他们顽固地拒绝看清它的本来面目。的确，它不是恶魔传给穆罕默德ﷺ的东西，就像传给占卜者的信息那样；它也不类似于诗歌。相反，《古兰经》遵循着一条清晰的道路，毫不偏离地前行；而诗人则根据自己的情感、任性和反应，朝着各个方向游走。

When the sūrah has concluded the stories, it picks up its main theme outlined in the introduction. Hence, its final comments talk about the Qur’ān, confirming its revelation by God, the Lord of all the worlds. While time has wiped away the history of those ancient communities, the Qur’ān, which was revealed by God, brings it all back, telling it in accurate detail. It also mentions that the learned ones among the Children of Israel were well aware of the Qur’ān and the Messenger to whom it was revealed because he is mentioned in earlier revelations. But the Arab idolaters stubbornly rejected it, despite the clear evidence of its truth, alleging that it is nothing but sorcery or poetry. Had a non-Arabic speaking person been its recipient and had he recited it to them in their own language, they still would not have believed in it. It was not the lack of clear evidence that caused them to deny it; rather, it was their stubborn refusal to see it for what it was. Indeed, it was not something given to the Prophet Muhammad by devils, as was information given to fortune tellers. Nor was it anything akin to poetry. Rather, the Qur’ān followed a clear line which it pursued without deviation, while poets move in every direction in accordance with their feelings, caprices and reactions.

诚然，这部{古兰经}是众世界的主降示的。忠信的精神（天使）把它带下来，降临你的心房，使你成为警告者，用清晰的阿拉伯语。（第192-195节）

Most certainly, this [Qur’ān] has been bestowed from on high by the Lord of all the worlds. The trustworthy Spirit has brought it down into your heart — so that you may give warning, in the clear Arabic tongue. (Verses 192-195)

可信赖的灵魂（圣灵）就是天使吉卜利勒（Gabriel），他从真主那里带来《古兰经》，并将其铭刻在先知的心中。他确实是可信赖的，忠实地保全了托付给他的启示。因此，他将《古兰经》直接传给了先知穆罕默德ﷺ，而先知完全理解了它。于是，先知成为一位警示者，用清晰的阿拉伯语向人们进行劝诫，那正是他的people所说的语言。由于他们十分清楚人类所能说出的最高水平的语言，当先知向他们诵读《古兰经》时，他们认识到，尽管它使用的是他们自己的语言，却与人类所说的话截然不同。从其结构、含义、表达方式和前后一致性来看，它清楚地表明，它绝非出自任何人类之源。

The trustworthy Spirit was the angel Gabriel, or Jibrīl, who brought the Qur’ān from God and imprinted it in the Prophet’s heart. He was certainly trustworthy, keeping intact what was given into his trust. Thus, he gave it directly to the Prophet Muhammad, who understood it fully. Thus, the Prophet became a warner giving people admonition in the clear Arabic tongue, which was the language his people spoke. As they were well aware of the utmost that human beings could say, they recognized as the Prophet recited the Qur’ān to them that it was unlike what humans say despite its being in their own tongue. By its very construction, meanings, method and consistency, it clearly demonstrated that it definitely came from no human source.

这一证据来自《古兰经》本身。然而，此章还提供了进一步的证据，这一次是外部的证据："这确已载于古代民族的经典中。难道他们认识到以色列子孙中的学者们认可了它，这还不足以作为证据吗？"（第196-197节）那将从天而降接受《古兰经》的使者的特征，以及他所要宣讲的信仰的根本，在古代民族的经典中已有明确的指示。因此，以色列子孙中的学者们一直期待着这最后的经典和使者。他们感到他降临的时刻即将到来，并且彼此谈论此事，正如萨勒曼和阿卜杜拉·伊本·萨拉姆所转述的那样。关于此事的记载是绝对可靠的。

This evidence came from within the Qur’ān itself. The sūrah, however, also provides further evidence, but this time it is external: “It was surely foretold in the revealed books of former peoples. Is it not sufficient proof for them that the learned ones among the Children of Israel have recognized it [as true]?” (Verses 196-197) The description of the Messenger who would receive the Qur’ān from on high, and the fundamentals of the faith he would preach were clearly indicated in the scriptures of ancient peoples. Hence, the learned ones among the Children of Israel were expecting this last message and Messenger. They felt that the time for his appearance was fast approaching and they talked about it among themselves, as reported by Salmān and `Abdullāh ibn Sallām.2 Reports concerning this are absolutely authentic.

那些偶像崇拜者是明知故犯地固执反对。他们并不缺乏证据或凭据。即便有一位非阿拉伯人来到他们中间，用优美的阿拉伯语风格诵读《古兰经》，他们依然会拒绝相信：“即使我把它降示给某个非阿拉伯人，而他诵读给他们听，他们也不会信它。”（第198-199节）这段经文是为了安慰先知，向他说明这些人即便面对最清晰的证据，仍然顽固拒绝。该章接着指出，他们对真理的否认，尽管真理清楚而确凿，已成为他们的本性。在遭受真主的惩罚、而且惩罚出其不意降临之前，他们不会改变这一立场：“我就这样把它放进罪犯们的心中。他们在看到痛苦的刑罚之前，不会信它。刑罚将突然降临他们，而他们毫无察觉。”（第200-202节）

Those idolaters were knowingly stubborn in their opposition. They did not lack the evidence or the proof. Had a non-Arab come to them and recited the Qur’ān in its superb Arabic style, they would still have refused to believe: “Had We revealed it to any non-Arab, and had he recited it to them, they would not have believed in it.” (Verses 198-199) This was meant to comfort the Prophet, presenting to him their stubborn refusal despite the clearest form of evidence. The sūrah then states that such denial of the truth, despite its clarity and certainty, was second nature to them. They would not depart from this stance until they suffered God’s punishment, which would take them by surprise: “Thus have We caused it to pass through the hearts of the guilty: they shall not believe in it until they see the grievous suffering. It will come to them suddenly, without their being aware of it.” (Verses 200-202)

在此处,本章直接对先知说话,警告他不要以任何同等物归于真主,尽管他从来都远离这样的行为。然而,这一警告是给予他的,以便他能够更加谨慎。先知被责成警告他最亲近的亲属,并被命令信靠真主,因为真主在一切情况下都照顾他:

At this juncture, the sūrah addresses the Prophet, warning him against associating partners with God, even though he was always far from so doing. Yet the warning is given to him so that he could be more careful. The Prophet is assigned the task of warning his closest kinsmen, and ordered to place his trust in God who takes care of him in all situations:

因此,不要在真主之外祈求任何其他神明,否则你将成为受刑罚者之一。你要警告你最亲近的宗族,并以你的慈爱覆盖所有追随你的信士。但如果他们违抗你,你就说:"我对你们所做的事无须负责。"你要信赖至尊至能的真主,他是至慈至仁的,他看见你起立礼拜,也看见你在叩头者中的转动。他确是全聆的,确是全知的。(第213-220节)

Hence, do not invoke any other deity side by side with God, lest you find yourself among those suffering punishment. And warn your nearest kindred, and spread the wing of your tenderness over all of the believers who follow you. But if they disobey you, say: ‘I’ am not accountable for what you do.’ Place your trust in the Almighty, the Compassionate who sees you when you stand, and [sees] your movement among those who prostrate themselves [before Him]. It is He alone who hears all and knows all. (Verses 213-220)

不可能有真主的使者去祈求真主以外的任何人，但此处假设这种情况是为了阐明这一要点。因此，即使先知ﷺ若是做了这样的事而受到惩罚的威胁，其他人又有什么机会呢？既然没有人被给予任何特殊待遇，又怎能有人能免于如此严厉的惩罚呢？

It is impossible that God’s Messenger should ever invoke anyone other than God, but this situation is assumed here to clarify the point. Therefore, when the Prophet is threatened with punishment should he do so, what chance has anyone else? How could anyone be spared such grievous punishment when there is no special treatment granted to anyone?

因此,先知受命警告自己的亲属,以便他们成为others的榜样。先知的亲属确实被警告:如果他们坚持以物配主,将遭受严重的苦难:"你当警告你的近亲。" 布哈里和穆斯林都记载,当这节经文降示时,先知登上了萨法山(靠近禁寺),呼唤众人前来聚集,因为他想告诉他们一件重要的事。"人们响应他的呼唤,有些人亲自前来,另一些人则派人去打听发生了什么事。先知对他们说:'你们阿布杜勒·穆塔利卜的后裔、菲赫尔和鲁艾伊的子孙啊!如果我告诉你们,有一队骑兵就在山附近,企图对你们发动袭击,你们会相信我吗?'他们回答说:'会的。'他说:'我奉命来向你们警告即将来临的严重苦难。'艾布·莱海卜对他说:'愿你整日遭殃!你把我们召集来,就只为了告诉我们这件事吗?'于是真主降示了那章经文,说:'艾布·莱海卜的双手必遭毁灭,他本人也必遭毁灭。'"(111:1)

Having been given this personal warning, the Prophet is instructed to warn his own relatives so that they may become an example for others. The Prophet’s relatives are indeed warned that they will endure grievous suffering should they persist in associating partners with God: “And warn your nearest kindred.” Both al-Bukhārī and Muslim relate that when this verse was revealed, the Prophet went up the hill of al-Şafā [which is close to the Sacred Mosque] and called out to his people to gather for he wanted to tell them something important. “People responded to his call, with some coming themselves and others sending someone to find out what was afoot. The Prophet said to them: ‘You clans of `Abd al-Muţţalib, Fihr and Lu’ayy! Should I tell you that a host of armed riders are close by the mountain aiming to launch a raid on you, would you believe me?’ They answered in the affirmative. He said: ‘I am sent to you as a warner of impending grievous suffering.’ Abū Lahab said to him: ‘Confound you all day long! Have you called us only to tell us this?’ God then revealed the sūrah that says: ‘Doomed are the hands of Abū Lahab; doomed is he.’“ (111: 1)

接着，该章节指示先知如何对待那些因他的努力而回应真主启示的信士："你要把你的慈爱之翼，谦卑地展开在顺从你的信士身上。"（第215节）因此，先知被命令温和地对待信士，并表现出谦逊与仁慈。这一命令是通过一个具体可感的形象给出的，就像飞鸟在飞行中收拢翅膀、准备降落时那样低垂双翼。先知ﷺ在其一生中始终以这种态度对待信士。

The sūrah then tells the Prophet how to treat the believers who respond to God’s message as a result of his efforts: “And spread the wing of your tenderness over all of the believers who follow you.” (Verse 215) Thus the Prophet is instructed to treat the believers gently, and to show his humility and kindness. This instruction is given in a physical, tangible image like a bird lowering its wings in flight but seeking to descend. The Prophet adopted this attitude with believers throughout his life.

诚然，他的品德便是《古兰经》的实际体现。

Indeed, his manners were a practical translation of the Qur’ān.

该章还告诉他应当如何对待违抗者，与他们彻底划清界限：“如果他们违抗你，你就说：‘我对你们所做的事不负责任。’”（第216节）这一命令是在麦加颁布的，当时先知尚未被允许与不信者作战。

The sūrah also tells him how he should treat those who are disobedient, dissociating himself completely from them: “But if they disobey you, say: I am not accountable for what you do.” (Verse 216) This order was given in Makkah, before the Prophet was given permission to fight unbelievers.

然后，这一章要求先知转向他的主，他与主之间有着永恒的关爱关系：“你当信赖全能的、至慈的主。他看见你起身拜功的时候，也看见你在叩头的人们中间的转动。他确是至聆的，确是至知的。”（第217-220节） 任由他们违抗真主的命令，与他们的行为划清界限，并以完全的信赖转向你的主，在你的一切事务上寻求祂的帮助。这一章提到了前文多次提及的两个神圣属性：大能与慈悯。先知被使其感受到自己与真主的亲近：当他独自起身礼拜时，他的主看着他；当他与会众一同礼拜、会众向真主叩头时，祂也看着他。祂看见他独处时的样子，也看见他照料会众、组织他们并带领他们礼拜时的样子。祂看见他的一切动作，完全知晓他的思想，并聆听他的祈祷：“他确是至聆的，确是至知的。”（第220节）这样的称呼安慰了先知，让他安心，确知真主在看顾他、照料他。

The sūrah then tells the Prophet to turn to his Lord with whom he has a permanent relationship of care: “Place your trust in the Almighty, the Compassionate who sees you when you stand, and [sees] your movement among those who prostrate themselves [before Him]. It is He alone who hears all and knows all.” (Verses 217-220) Leave them to their disobedience of God’s orders, dissociate yourself from their actions and turn to your Lord with full trust, seeking His help in all your affairs. The sūrah mentions the two divine attributes frequently mentioned earlier: might and compassion. The Prophet is made to feel his closeness to God as his Lord sees him when he stands up for prayer on his own, and also sees him when he prays with a congregation as they prostrate themselves to God. He sees him in his solitude and when he is attending to the congregation, organizing them and leading them in prayer. He sees all his movements and is fully aware of his thoughts, listening to his supplications: “It is He alone who hears all and knows all.” (Verse 220) This sort of address comforted the Prophet, reassured him that God was watching over and looking after him.

一个拥有明确使命、并希望看到它在人们生活中落实的人，其看法与众不同。他有目标、行动方法和一条必须遵循的路线。他沿着自己的路线前行，践行自己的方法以达成目的，同时保持心灵与头脑的开放和警觉。他不会接受神话，也不会满足于幻象和梦境。只有当他的使命成为人类生活中实际践行的现实时，他才会感到满足。

A person with a well-defined message who wants to see it implemented in people’s lives has a totally different perspective. He has an objective, method of action and a line to follow. He goes along his line, pursuing his method to achieve his end, keeping his heart and mind open and alert. He will not accept myth, or be satisfied with visions and dreams. He is only satisfied when his message becomes a practised reality in human life.

因此，上帝的使者与诗人的方法截然不同，二者绝不可混淆："至于诗人，只有迷误者才追随他们。你难道没有看到他们在一切山谷中彷徨，并且说他们不做的事吗？"（诗篇224-226节）诗人追随自己的情绪、念头与欲望，因此只有同样心志彷徨、受私欲驱使、没有明确目标与清晰方向的人才会追随他们。此外，诗人依照当下攫住他们的那一刻，去追逐每一种情感、观念或言论。

Thus the methods of God’s Messenger and poets are poles apart. The two can never be confused: “As for the poets, only those who are lost in error follow them. Are you not aware that they roam confusedly through all valleys, and that they say what they do not do?” (Verses 224-226) Poets follow their own moods, whims and desires, which means that they are followed only by those who similarly roam about confusedly with whims and passions, having no defined objective or clear line. Moreover, poets pursue every feeling, idea or statement according to that which takes hold of them at any particular moment.

此外,诗人常说自己并不去做的事情,因为他们生活在由自己的想象与情感构筑的世界里。他们宁愿沉浸于这样想象中的世界,也不愿投身于那并不特别打动他们的现实生活。因此,他们夸大其词,声称一些自己本身并未做到的事情。所以,他们所说的话在实际的人类生活中并无实际根据。

Furthermore, poets say what they do not do, because they live in a world made of their own imagination and sentiment. They prefer such an imaginary world to real life which does not particularly impress them. Hence, they exaggerate and claim things that they themselves do not fulfil. Thus, what they say has no reality in practical human life.

既然伊斯兰是一套完整的生活体系，旨在落实于现实生活，并且对人们的良知以及生活的各个方面都有深刻影响，那么从本质上说，它与绝大多数诗人是不相容的。诗人在自己的世界里创造一个梦，并以此为满足。伊斯兰则不同，它希望这个梦成为现实，并致力于将其付诸实施。它转化一切情感，使之协同运作，从而在现实世界中塑造出完美的人性典范。

Since Islam is a complete life system, devised for implementation in real life, and since it has a strong bearing on people’s consciences and on all aspects of life, it is by nature incompatible with the overwhelming majority of poets. A poet creates a dream in his own world and feels content with it. Islam, on the other hand, wants the dream to become a reality and works for its implementation. It transforms all feelings so that they work together to produce in the real world a perfect model of humanity.

伊斯兰教要求人们正视生活的现实，而不是逃避到虚幻的梦境之中。如果生活的现实不尽如人意，或与伊斯兰教希望人们所践行的生活方式相悖，它便督促人们改变这些方面，以便能够遵循它的生活方式。如此一来，人的精力便被用于依照伊斯兰宏伟的生活方式去实现崇高的目标。

《古兰经》引导人们的心灵与思想去关注宇宙之中以及人类灵魂之内的伟大奇迹，而这两者正是诗歌与艺术的素材。事实上，《古兰经》中有关创造奇迹的篇章，在深刻性、感染力和表现力方面，是任何诗歌都无法企及的。

The Qur’ān directs people’s minds and hearts to the great wonders in the universe and within the human soul, both of which are the material of poetry and art. Indeed, the Qur’ān includes passages on the wonders of creation that can never be matched by any poetry in respect of penetration, fascination and presentation.

因此,《古兰经》对上述关于诗人的一般性描述作了例外的说明:"除了那些信道、行善、常念真主,并在受欺压之后进行自卫的诗人以外。"(第二十六章第227节)这些人不包括在一般性描述之中,因为他们已经信仰,他们的内心充满了信仰,他们的生活也遵循着清晰的准则。他们行善,他们的精力指向美好、有益和优美的事物。他们不满足于幻想和梦境,而是努力工作,将全部精力投入奋斗之中,以便支持他们所信仰的真理,并实现他们所追求的胜利。

Therefore, the Qur’ān makes an exception of the above general description of poets: “Excepted are those who believe, and do righteous deeds, and remember God often, and strive to be triumphant after they have been wronged.” (Verse 227) These are not included in the general description, because they have believed and their hearts are, as a result, full of a faith while their lives follow a clear system. They do righteous deeds and their energy is directed towards what is good, beneficial and beautiful. They are not satisfied with dreams and visions. They work hard, putting all their energies into their striving, so that they can support the truth in which they believe, and achieve the victory to which they aspire.

在为伊斯兰信仰及其使者辩护、在先知在世时与偶像崇拜和拜偶像者斗争最激烈之际，以诗歌进行战斗的诗人中，有哈桑·本·萨比特、卡卜·本·马立克和阿卜杜拉·本·拉瓦哈，他们三人都出自安萨尔。其中还有阿卜杜拉·本·al-齐巴拉和阿布·苏福扬·本·哈里斯·本·阿卜杜·穆塔利卜，这两人在蒙昧时期都曾在诗中辱骂先知ﷺ。当他们皈依伊斯兰之后，表现出色，并创作了优美的诗篇，赞颂先知ﷺ，支持伊斯兰。

Among the poets who fought with their poetry defending the Islamic faith and its Messenger, at the height of the battle against idolatry and idolaters during the Prophet’s lifetime were Ĥassān ibn Thābit, Ka`b ibn Mālik and `Abdullāh ibn Rawāĥah, all of whom were from among the Anşār. Also among them were `Abdullāh ibn al-Ziba`rā and Abū Sufyān ibn al-Ĥārith ibn `Abd al-Muţţalib, both of whom used to abuse the Prophet in their poetry in their pre-Islamic days. When they adopted Islam, they did well and composed fine poetry in praise of the Prophet and in support of Islam.

据可靠的记载，先知对哈桑说："你去攻击他们，吉卜利勒[天使]会支持你。"阿卜杜勒·拉赫曼·伊本·凯（Kai）转述，他的父亲凯卜·伊本·马立克对安拉的使者说："安拉已经启示了你所知道的关于诗人的事。"先知对他说："信士以剑捍卫伊斯兰，也以舌捍卫伊斯兰。以掌握我灵魂的那位发誓，你向他们投掷的言辞就如同箭矢一般。"[艾哈迈德传述。] 这种伊斯兰诗歌正是当时所需要的。然而，诗歌和艺术还有其他方式可以成为伊斯兰的。只要诗歌或艺术整体上源于伊斯兰的人生观，无论在哪个领域，便足以获得伊斯兰的认可。诗歌完全可以是伊斯兰的，而无需攻击伊斯兰的反对者，捍卫伊斯兰，颂扬其价值观或历史，或直接为其宣扬。看着夜色流逝，感受黎明的第一缕气息，再加上穆斯林将这些现象与造物主联系起来的感悟，这正是伊斯兰诗歌的精髓所在。一刻内心的觉悟，感受到安拉的临在或作为，或将眼前世界所见与其造物主联系起来，必然会产生完全为伊斯兰所接受的诗歌。

It is authentically reported that the Prophet said to Ĥassān: “Attack them and Gabriel [the angel] will support you.” `Abd al-Raĥmān ibn Kai) reports that his father, Ka`b ibn Mālik, said to God’s Messenger: “God has revealed what you know about poets.” The Prophet said to him: “A believer defends Islam with his sword as also with his tongue. By Him who holds my soul in His hand, your words that you throw at them are just like arrows.” [Related by Aĥmad.] This type of Islamic poetry was what was needed at the time. There are other modes, however, by which poetry and art become Islamic. It is sufficient that poetry or art in general issues from an Islamic concept of life, in any field, to gain Islamic acceptance. Poetry can be perfectly Islamic without having to attack the opponents of Islam, defend Islam, glorify its values or history, or contribute directly to its advocacy. A glance at the passage of night, feeling the first breath of dawn, coupled with an expression of a Muslim’s sense that relates such phenomena to the Creator, is of the very essence of Islamic poetry. A moment of inner enlightenment, feeling God’s presence or action, or relating what one sees in the world around one to its Creator, is bound to produce poetry that is perfectly acceptable to Islam.