这个章节的核心主旨再次得到进一步的讨论：
The basic truth providing the central theme of the surah again comes in for further discussion:
他们是否信奉一些被认为与神同列的伙伴，这些伙伴为他们制定了神未曾允许的教规？若非神关于末日审判的决定，他们之间早已判定了一切。
Do they believe in alleged partners [of God] who ordain for them things which God has not sanctioned? Were it not for God's decree on the final judgement, all would have been decided between them.
对不义者而言，痛苦的刑罚正在等待着他们。你将看到这些不义者因自己所作所为而充满恐惧，而那些恶果必定会降临到他们身上。至于信道并行善的人，你将看到他们身处乐园花园中繁花盛开的草地之上。
Painful suffering awaits the wrongdoers. You will see the wrongdoers full of fear on account of what they have done, which is bound to fall back on them. And you will see those who believe and do righteous deeds in the flowering meadows of the gardens of paradise.
They will have whatever they wish from their Lord. This is indeed the supreme bounty. It is of this [bounty] that God gives good news to His servants who believe and do righteous deeds. Say: ‘No reward do I ask of you for this. It is only an act of affection due to kin.
Translation:
他们在主那里将得到他们所希望的一切，这确实是至高的恩赐。正是以此恩赐，真主向信道并行善的仆人报喜。你说：“我不为此向你们索取任何报酬，只是出于对亲属的爱护。”9
They will have whatever they wish from their Lord. This is indeed the supreme bounty. It is of this [bounty] that God gives good news to His servants who believe and do righteous deeds. Say: ‘No reward do I ask of you for this. It is only an act of affection due to kin.9
谁行善，我就为他增加善报。真主是至恕的，是至谢的。（第21-23节）
Whoever does good, We shall increase it for him. God is Most- Forgiving, Most-Appreciative. (Verses 21-23)
上文提到，真主为穆斯林共同体所立的律法，与祂曾为努哈、易卜拉欣、穆萨和尔撒所命定的相同。换言之，这一切都体现在真主启示给穆罕默德ﷺ的经典之中。在此处，本章以一个修辞性的反问，针对不信道者的信仰与行为发问：
The surah earlier stated that what God has legislated for the Muslim community is the same as He had enjoined on Noah, Abraham, Moses and Jesus. In other words, all this is embodied in what God revealed to Muhammad (peace be upon him). At this point, the surah employs a rhetorical question addressing the unbelievers' beliefs and practices:
这些做法与真主在祂的启示中所命定的相违背。那么，没有真主的允许，又是谁为不信者制定了这些规则呢？
essentially, these are contrary to what God has ordained in His messages, so who ordained the same for the unbelievers, without Gods sanction?
"他们难道有与真主同等的伙伴，为他们制定了真主未准许的宗教制度吗？"（第21节）造物者中没有任何一位，可以制定与真主所制定的相悖的律法。唯有真主为全体受造物立法。是祂创造了宇宙，并借祂所设定的自然法则主宰其运行。人类的生命只是宇宙这一庞大齿轮中的一个小齿轮。因此，人类生活的法则理应与支配宇宙及其运行的法则相契合。只有由全然知晓宇宙法则的那一位来制定人类生活的法则，这才可能实现。除真主之外，没有谁拥有这样的知识。因此，没有任何人可以被托付为人类生活立法的职责。
“Do they believe in alleged partners [of God] who ordain for them things which God has not sanctioned?' (Verse 21) None of Gods creatures may legislate anything that is at variance with what He legislates. It is God alone who legislates for all His creation. It is He who has created the universe and conducts its affairs through natural laws He has set in operation. Human life is merely a small gear in the great cog of the universe. Therefore, its law should be consistent with the laws governing the universe and its operation. This can only be achieved when the law of human life is enacted by the One who has full knowledge of universal law. No one other than God has such knowledge. Hence, no one can be entrusted with the task of legislating for human life.
虽然这一事实的道理十分清楚，但仍有许多人对此提出异议，或并不相信其真实性。他们竟敢制定与真主法度相悖的法律和条例，声称自己只是在为本民族选择有益之事，使其法律符合各自的具体情况。如此行事，等于暗示他们比真主更懂得何为正确，比真主更有智慧。他们提出的唯一其他理由是：他们相信一些他们声称是真主之匹敌者的存在物，并认为正是这些存在物为他们制定了未经真主批准的法律。世上再没有比这种狂妄更加愚蠢的了。
Although the logic of this fact is abundantly clear, still there are many who dispute it or who are not convinced of its truth. They dare to enact laws and legislation that are at variance with Gods law, claiming that they are only choosing what is good for their peoples, ensuring that their laws fit their specific circumstances. In doing so they suggest that they know better than God and are wiser than Him. The only other justification they put forward is that they believe in some beings whom they allege to be Gods partners, and that it is these who enact laws for them that are not sanctioned by God. There can be no greater folly than such impudence.
真主为人类制定了律法，这些律法既符合人的天性，也符合人所生存的宇宙的本性，这是祂所深知的。因此，祂的律法确保人与人之间、人与宇宙力量之间达到最大程度的合作与和谐。在这一切之中，祂确立了基本原则。至于那些适应人们需要、依其发展水平而定的具体立法，祂则留给人们自行制定，但前提是这些立法必须保持在祂所确立的原则框架之内。如果人们在这方面有所分歧，就应当将此事诉诸真主，以及祂通过这些原则所建立的平衡。人们必须确保自己所制定的每一项具体法律都符合这一平衡。如此，立法的源头始终唯一，最终的裁决权始终属于真主。祂确实是最公正的裁决者。凡与此相悖的，都构成对真主律法以及祂为努哈、易卜拉欣、穆萨、尔撒和穆罕默德ﷺ所制定的宗教的偏离。（愿他们都得到平安。）
God has enacted for mankind laws that He knows to be in harmony with their nature on the one hand and with the nature of the universe they live in on the other. Thus, His law ensures the maximum cooperation and harmony among mankind as also with universal powers. In all this, He has put in place basic principles. He has left it for people to enact legislation concerning the details that suit their needs according to their level of development, provided that such legislation remains within the framework of the principles He has laid down. Should people differ over something in this regard, they should refer the matter to God and the balance He has established through these principles. People must make sure that every detailed law they enact fits with this balance. In this way, the source of legislation remains one and the ultimate word remains Gods. He is indeed the best of all judges. Anything that differs with this constitutes deviation from Gods law and the religion He ordained for Noah, Abraham, Moses, Jesus and Muhammad (peace be upon them all).
"若不是真主已有关于末日审判的定命，他们之间早已判决了。"（第21节）真主已决定将审判推迟到末日。若非真主有此定命，祂早就会立即作出判决，惩罚那些背离祂律法的人。然而，祂将此推迟到审判日，那时"不义者必遭痛苦的刑罚"。（第21节）这种刑罚是对他们不义行为的报应。还有什么比舍弃真主的律法而选择人定法更加错误的呢？
“ Were it not for God's decree on the final judgement, all would have been decided between them” (Verse 21) God has made His decree to defer judgement to the final day. Had he not decreed such deferment, He would have made His judgement now, punishing those who deviate from His law. However, He postpones this to the Day of Judgement when “painful suffering awaits the wrongdoers.” (Verse 21) Such suffering is in requital for their wrongdoing. Can there be anything more erroneous than choosing man-made laws in preference to Gods law?
这些不义者被描述为他们在复活日的模样,对即将临到自己身上的事情充满恐惧。然而在他们活在世上的时候,他们并没有这样的畏惧。相反,他们嘲笑清算,并要求让它早些到来:{你将看到不义者因自己所作的恶行而惊恐万分,而那恶行必将反噬于他们。}(第22节)在阿拉伯文原文中,他们被描述为"因自己所作而惊恐",仿佛他们的行为是某种可怕的野兽。然而,这些行为是他们亲手做出的,而且他们还乐在其中。
Those wrongdoers are shown as they will be on the Day of Judgement, afraid of what will happen to them. During their lives on earth, however, they entertained no such fear. On the contrary, they ridiculed the reckoning and asked for it to be hastened: “ You will see the wrongdoers full of fear on account of what they have done, which is bound to fall back on them." (Verse 22) In the Arabic original they are described as ‘full of fear for what they have done’, as if their deeds are some fearful beast. Yet they performed these deeds with their own hands, enjoying their actions.
然而，当他们面对这些同样的行为时，内心充满恐惧，意识到自己“注定要回到这些行为之中”，仿佛这些行为本身已转变为他们无法逃避的惩罚。
Still, when they face these same deeds they are full of fear, realizing that they are ‘ bound to fall back on them,' as though the deeds themselves are transformed into a punishment they cannot avoid.
反过来，我们看到那些曾经敬畏当日所将发生之事的信士，如今感到安全、安心，享受神所赐予他们的一切："你将看到信道并行善的人，身处乐园的花园草地之中。他们将从主那里得到所愿的一切。这确实是至高的恩赐。神正是以此向信道并行善的仆人报喜。"（Weises 22-23）整个画面充满了福乐与喜悦。那些信士"身处乐园的花园草地之中"，在那里他们将"从主那里得到所愿的一切"。他的恩赐没有限量，确实至高无上。因此，这正是神向他那些行善的义人所报的喜讯。这喜讯显示出它已经准备就绪、即刻实现，印证了先前所许诺的美好之事。
Conversely, we see the believers who used to be in awe of what would happen on that day now feeling safe, reassured, enjoying what God grants them: "And you will see those who believe and do righteous deeds in the flowering meadows of the gardens of paradise. They will have whatever they wish from their Lord. This is indeed the supreme bounty. It is of this [bounty] that God gives good news to His servants who believe and do righteous deeds." Weises 22-23) The whole image is one of bliss and happiness. Those believers are 'in the flowering meadows of the gardens of paradise, where they will have 'whatever they wish from their Lord.' There is no limit to His bounty, which is indeed supreme. This is, then, the good news that God gives to His righteous servants. It is good news that is shown to be ready, immediate, confirming the earlier promise of good things to come.
在这样一幅令人愉悦、充满轻松享受的画面中,先知奉命告诉他们:他为所给予的引导不向他们索取任何报酬,这引导使他们获得持久的幸福,免于痛苦的煎熬。他之所以给予他们这样的引导,只是因为他爱他们,因为他们是他的亲属。对他而言,这便已足够作为报酬:"你说:'我不为此向你们索取任何报酬,这只是对亲属应有的爱护。谁行善,我就为他增添善行。'"
With such a pleasant image imparting an air of relaxed enjoyment, the Prophet is instructed to say to them that he seeks no reward from them for the guidance he gives them, leading them to such lasting bliss and sparing them the painful suffering. He only gives them such guidance because he loves them; they are his kinsfolk. This is enough reward for him: “Say: No reward do I ask of you for this. It is only an act of affection due to kin. Whoever does good, We shall increase it for him.
真主是至恕的，是至谢的。（第23节）
God is Most-Forgiving, Most-Appreciative.” (Verse 23)
先知与古赖氏部落的每一个氏族都保持着往来。因此，他热切希望他们能接受他所传的引导，因为这将给他们带来无尽的益处。他这样做的动机，是出于对他们作为亲族的爱。他认为这本身就足以作为他所付出努力的回报。
The Prophet enjoyed relations with every single clan of the Quraysh tribe. Hence, he was keen that they should take up the guidance he was giving because it would bring them endless benefit. His motivation in all this was the affection he had for them as his kindred. He considered this as sufficient reward for his efforts.
这便是我每次读到《古兰经》中关于先知的报酬仅是对其亲属的一种爱护之举这一经文时心中所生出的理解。然而，另有一种解释，我将在此陈述，因为它见于伊玛目布哈里的圣训辑录之中，该辑录是真实可靠的。塔乌斯是再传弟子世代的一位学者，他曾就这一经文中的措辞向阿卜杜拉·伊本·阿拔斯请教。
This, then, is the meaning that sparked in my mind whenever I read this Quranic expression about the Prophet’s reward being merely an act of affection he does to his kinsfolk. There is, however, a different interpretation of it which I will state here because it is included in the authentic Hadith anthology of Imam al-Bukhari. Tawus, a scholar from the Tdbi(in generation, asking ‘Abdullah ibn ‘Abbas about this phrase.
另一位学者赛义德·本·朱拜尔先回答说:"这指的是先知的亲属。"伊本·阿拔斯说:"你们太草率了!先知与古莱什的每个部族都有亲属关系。因此他对他们说,他所要求的只是他们应当善待他自己的亲族。"
按照这种解释,这节经文应当译为:"你说:'我不为此向你们索取任何酬劳,只求你们对亲属的爱护。'"这意味着他们应当停止伤害他,因为这是亲属之间所应有的情分,并且他们应当听从他给予他们的引导。这便是他从他们那里得到的回报。伊本·阿拔斯的这一解释比赛义德·本·朱拜尔的解释更接近经文的含义。然而,我仍然认为我所提出的解释更接近要旨。真主最知晓祂的经文之义。
Another scholar, Sa‘id ibn Jubayr, answered first saying: ‘It refers to the relatives of the Prophet/ Ibn ‘Abbas said: ‘You have been too quick! The Prophet had relations among every clan of the Quraysh. Hence he said to them that all he asked for was that they should be kind to his own kinsfolk.’” According to this interpretation, the verse should be translated as: “Say: No reward do I ask of you for this other than the affection due to kin” This means that they should stop causing him harm, which is something due one’s relatives, and that they should listen to the guidance he gave them. This would be his reward from them. This interpretation by Ibn ‘Abbas is closer to the verse’s meaning than that of Sa‘Id ibn Jubayr. However, I still feel that the interpretation I suggested is closer to the point. God knows best the meanings of His words.
因此，在乐园及其所带来的喜讯的语境中，先知提醒人们，他不会因自己所给予的任何东西而索取报酬。人们通常对建议索取高昂的费用，而先知给予其民众的建议远远不及此价值。这一切都是真主恩典的一部分。他不以商业原则待人，也不以公正原则待人；相反，他以恩典和慷慨的原则对待人们："谁行善，我就给他增加善报。"（第23节）先知不仅不向人们索取任何报酬，而且还应许他们会因善行而获得更多的回报。此外，他们将获得宽恕，他们的善行也将得到赏识："真主是至宥的，是至谢的。"（第23节）
Thus, within the context of the gardens of paradise and the good news he gives them, the Prophet reminds them that he asks no reward for anything he gives them. People normally demand hefty fees for advice that is well below what the Prophet gave his people. This is all part of God’s grace. He does not deal with people according to principles of commerce, nor according to justice; instead He deals with them in accordance with the principles of grace and bounty: “ Whoever does good, We shall increase it for him” (Verse 23) It is not merely that the Prophet seeks no reward whatsoever from people; they are further promised increase in their reward for good deeds. In addition, they shall have forgiveness and their deeds will be appreciated: “Godis Most- Forgiving, Most-Appreciative.” (Verse 23)