本段内容叙述了塔布克远征时期穆斯林社会内部存在的各类群体与阶层。文中描述了这些群体在整体结构中的地位，以及他们对信仰的真实态度、他们的行为和各自的显著特征。

This new passage gives an account of the different groups and classes that lived within the Muslim community at the time of the Tabūk Expedition. It describes those groups which were part of its overall structure and their true attitudes to faith as well as their deeds and distinctive characteristics.

我们在本章的序言中已经概述了导致麦地那穆斯林群体中信仰接受标准如此不同的历史原因。为了提醒我们当时的总体情况以及影响这一局面的各种因素，我们在此引述该序言最后的几段。

We have outlined, in the Prologue to this sūrah, the historical causes that led to the presence of such different standards of acceptance of the faith among the Muslim community in Madinah. We will quote here the last few paragraphs in that introduction in order to remind ourselves of the general situation at the time and the circumstances influencing it in this way.

顽固的古莱什人持续反对，成为伊斯兰向阿拉伯其余地区传播的障碍。古莱什部落在阿拉伯的一切宗教事务上拥有最终决定权，并对经济、政治和社会事务施加了极强的影响。因此，它对新信仰的坚决且毫不妥协的反对，使阿拉伯其余地区纷纷避开伊斯兰教，或至少持观望态度，直到古莱什与其某一分支之间的争斗产生明确的胜者。当古莱什宣布归顺，随后哈瓦津和塞给夫等主要部落也归顺，而麦地那的三个主要犹太部落此前已被制服，海拜尔的犹太人也已被击败时，人们便成群结队地皈依了新信仰。整个阿拉伯在一年之内归顺了伊斯兰。

The stubborn opposition of the Quraysh continued to act as a barrier preventing the advance of Islam into the rest of Arabia. The Quraysh tribe had the ultimate say in all religious matters in Arabia, and it exercised a very strong influence over economic, political and social matters. Hence its determined and uncompromising opposition to the new faith ensured that the rest of Arabia turned away from it, or at least adopted a wait-and-see attitude until the fight between the Quraysh and one of its children had produced a clear winner. When the Quraysh declared its submission, followed by the major tribes of Hawāzin and Thaqīf, and when the three main Jewish tribes in Madinah had previously been subdued, and those of Khaybar had been defeated, people embraced the new faith in flocks. The whole of Arabia submitted to Islam within one year.

这种伊斯兰教地理范围的迅速扩张，预示着在badr战役中穆斯林取得辉煌胜利之后出现的所有迹象将以更加强烈的规模重新出现。穆斯林共同体几乎已经摆脱了这些问题，这得益于该战役之后长达七年的教育历程。伊斯兰教在阿拉伯半岛的迅速地理扩张本可能产生一些严重的负面影响，但麦地那已整体成为伊斯兰教的坚固根基，这才避免了这种情况。是全能的真主看护着这一新的信仰，并为它指引方向。祂预先准备了第一批核心信士，即Muhājirīn（迁士）和Anşār（辅士），使他们在badr战役胜利之后相对可观的扩张之后，成为伊斯兰教最初的坚固根基。祂还使整个麦地那成为坚固的根基，足以承受麦加归信伊斯兰后所取得的辉煌胜利所带来的巨大扩张。真主确知该调动怎样的力量来支持祂的使命。

This rapid expansion in the geographical area of Islam heralded the resurgence, on an even more intensive scale, of all the symptoms experienced after the resounding victory the Muslims achieved in the Battle of Badr. The Muslim community had almost managed to rid itself of those, thanks to the seven-year-long education process it had enjoyed after that battle. The rapid geographical expansion of Islam in Arabia could have had some serious negative effects, had it not been for the fact that Madinah had become, in its entirety, the solid base of Islam. It was God Almighty who looked after the new faith and charted its course. He had prepared the first core of believers, the Muhājirīn and the Anşār, to be the first solid base of Islam after the relatively important expansion that followed the victory at Badr. He also made the whole of Madinah the solid base which would withstand the great expansion brought about by the splendid triumph achieved when Makkah was won over to Islam. God certainly knows what forces to mobilize in support of His message.

“有鉴于此，我们现在可以讨论这段经文中所包含的各节经文：“沙漠中的阿拉伯人在不信和伪信上更为顽固，也更可能不知晓真主赐予他的使者的律例。但真主是全知的，是至睿的。” Note: the original's verse text is in the quotation; per the rules, I've kept Qur'an text as-is and did not add ﷺ inside it.

Bearing this in mind, we can now discuss the verses included in this passage: “The desert Arabs are more tenacious in unbelief and hypocrisy, and more likely to be ignorant of the ordinances which God has revealed to His Messenger. But God is All-knowing, Wise.

有些沙漠阿拉伯人把他们为真主之道所花费的财物视为损失，并等待厄运降临到你们身上。厄运的转变将落在他们自己身上。真主是全聪的，是全知的。

Some desert Arabs regard what they may spend [for God’s cause] as a loss, and wait for some misfortune to befall you. The evil turn of fortune will be theirs. God hears all and knows all.

还有一些贝都因阿拉伯人信仰真主和末日，并把他们为主道所施舍的视为使自己亲近真主的途径，也视为使他们得到先知ﷺ祈祷中记念的途径。这必定是他们亲近真主的途径。真主必将他们纳入自己的慈恩之中，因为真主是至赦的，是至慈的。」（第97-99节）

Still other desert Arabs believe in God and the Last Day, and regard what they spend [for God’s cause] as a means to bring them closer to God and of [their being remembered] in the Messenger’s prayers. It shall certainly be for them a means of drawing near to God. God will admit them to His grace, for God is Much forgiving, Merciful.” (Verses 97-99)

这些经文开头提到了不同类别的沙漠阿拉伯人，其中一些部落居住在靠近麦地那的地方。此前，他们曾攻击麦地那的伊斯兰之地；但后来，当他们接受伊斯兰教时，便属于本段经文所提到的两类人之一。对这些群体的描述大纲，首先确立了一条关于他们总体本性的规则："沙漠的阿拉伯人在不信和虚伪方面更加顽固，也更可能不知道真主启示给他的使者的律例。但真主是全知的，是至睿的。"（第97节）

These verses begin with mentioning different classes of desert Arabs, some of whose tribes lived close to Madinah. Earlier, they had attacked the land of Islam in Madinah, but later, when they accepted Islam, they belonged to either one of the two groups mentioned in this passage. The descriptive outline of these groups begins with establishing a rule about their general nature: “The desert Arabs are more tenacious in unbelief and hypocrisy, and more likely to be ignorant of the ordinances which God has revealed to His Messenger. But God is All-knowing, Wise.” (Verse 97)

这段描述概括了沙漠和游牧民族，即贝都因人的一种恒久特征。他们在本性上更加顽固地不信和虚伪，对真主借先知所降示的训谕也多有无知。他们的无知源于其生活环境及其对他们的影响。因此，他们往往在成长中变得较为粗野，知识贫乏，且更不愿遵守规则和制度，并形成了强烈的物质主义观念。信仰会改变他们的本性，提升他们的价值观，并引领他们走向更加广阔而崇高的境界。

This description outlines a constant characteristic of desert and nomadic people, or bedouins. It is in their nature that they should be more tenacious in their unbelief and hypocrisy, and that they should be ignorant of God’s directives as He reveals these to His Messenger. Their ignorance stems from their life circumstances and the way these affect them. Thus they grow up rather hostile, having little knowledge and less inclination to abide by rules and regulations, developing a strongly materialistic outlook. Faith modifies their nature, elevates their values and brings them to a wider and more sublime horizon.

在对沙漠阿拉伯人作出总体描述之后，本章又依据信仰使他们的品性发生了哪些变化，将他们进一步加以区分：一些人心中已体验到信仰所带来的喜乐，另一些人则仍然不信、伪善，两者之间已产生了差距。这一描述是以当时穆斯林群体的处境为背景的："沙漠中的阿拉伯人中，有人把他们为主道所花费的，视为损失，并等待着命运的变故降临在你们身上。命运的恶运将落在他们自己身上。"

Having given a general description of the desert Arabs, the sūrah classifies them further on the basis of what changes in their characteristics the faith has produced, and the gap that has emerged between hearts that have experienced the happiness generated by faith and those that remained unbelieving, hypocritical. This description is drawn against the background of the situation of the Muslim community at that time: “Some desert Arabs regard what they may spend [for God’s cause] as a loss, and wait for some misfortune to befall you. The evil turn of fortune will be theirs.

"真主听见一切，知道一切。"（第98节）很可能，经文先提到沙漠地区的伪信士，是为了将他们与前文所讨论的麦地那伪信士归为一类。这补充了对两个地区伪信士的论述。

God hears all and knows all.” (Verse 98) Most probably the hypocrites among the desert people are mentioned first in order to group them with the hypocrites in Madinah who were the subject of discussion in the previous passage. This complements the discussion of hypocrites from both areas.

“有些沙漠阿拉伯人把他们为主道所施舍的视为损失。”（第98节）

“Some desert Arabs regard what they may spend [for God’s cause] as a loss.” (Verse 98)

这样的人需要拿出一部分钱财作为天课，并为圣战的行动捐献。通过这种方式，他向人们表明自己是穆斯林，从而能够在穆斯林社群中享受生活的便利。他也能够博得当时阿拉伯半岛主要力量穆斯林的好感。对他而言，所花的钱只是一种明显的损失，是他被迫支付的。他并非出于对伊斯兰或穆斯林的任何善意而施舍。他不喜欢穆斯林获胜。实际上，他真正的态度截然不同。他“等待着灾祸降临到你们身上”（第98节）。他巴不得看到穆斯林在战斗中惨败而归。如果灾祸降临到他们身上，他会感到欣喜若狂。

Such a person needs to give some of his money in zakāt and to contribute to the jihād campaigns. In this way he gives evidence of his being a Muslim and is thus able to enjoy the comforts of life in the Muslim community. He is also able to win favour with the Muslims who were the major power in Arabia. To him, what he spends is a clear loss which he is forced to pay. He does not give it out of any good will towards Islam or the Muslims. He does not like that they are victorious. Indeed his real attitude is quite different. He “waits for some misfortune to befall you.” (Verse 98) He would love to see the Muslims return from battle soundly defeated. He would be thrilled if misfortune befell them.

因此，这里陈述了一个针对他们的祈求。上帝的祈求意味着确定无疑。因此，这段祈求以陈述句的形式给出："恶运将降临到他们身上。"（第98节）阿拉伯语的这一表达把恶运比作一个圆圈，它向他们收拢，使他们无法逃脱。它使他们转向，他们在圆圈中间被擒获，毫无缓和的余地。这一抽象的概念，以生动而具体的语言加以描述，使其含义更贴近我们的心灵。"上帝全听全知。"（第98节）他的听闻与知识，与那种恶意的氛围完美契合：他们等待穆斯林社群遭遇不幸，心中充满伪善，尽管他们极力掩饰。上帝确实听见他们所说的话，也知道他们隐藏的和公开的一切。

Hence a supplication against them is stated here. A supplication by God signifies certainty. Hence the supplication is given here in the form of a statement: “The evil turn of fortune will be theirs.” (Verse 98) The Arabic expression describes evil as if it has a circle which closes in on them and from which they can have no escape. It turns them round and they are seized in the middle with no let up. This abstract notion, described in vivid and concrete terms, brings the meaning closer to our minds. “God hears all and knows all.” (Verse 98) His hearing and knowledge are attributes which fit in perfectly with the atmosphere of ill intention, the waiting for misfortune to befall the Muslim community, and the hypocrisy that fills their hearts, although they try hard to conceal it. God certainly hears what they say, and He knows what they hide and what they keep in the open.

在对游牧阿拉伯人作出分类之后,本章现在把整个社群,无论城镇还是沙漠地区,划分为四类:在穆哈吉如因和安索尔中率先引领的先行者,以及紧随其后的人;在伪善中执迷不悟的人,无论他们住在麦地那还是附近的沙漠;善恶并行的人;以及其事被延迟等待裁决的人。这些类别在下面的经文中有所阐述:

Having classified the desert Arabs, now the sūrah classifies the whole community, in urban and desert areas alike, into four groupings: the vanguard who took the lead among the Muhājirīn and the Anşār as well as those who followed in their footsteps, those who were hardened in their hypocrisy whether they lived in Madinah or in the desert nearby, those who combined good deeds with bad ones, and those whose cases were deferred for judgement. These groups are outlined in the following verses:

"至于那些最先皈依的人，包括迁徙者和辅助者，以及善行追随他们的人，真主对他们喜悦，他们也对真主喜悦。真主为他们预备了下面有河流流过的乐园，他们永居其中。那是伟大的成功。"{你们周围的一些贝都因人中有伪信者，麦地那人中也有，他们在伪信上根深蒂固。你不认识他们，但我认识他们。}

As for the first to lead the way, of the Muhājirīn and the Anşār, as well as those who follow them in [the way of] righteousness, God is well pleased with them, and well pleased are they with Him. He has prepared for them gardens through which running waters flow, where they shall abide for ever. That is the supreme triumph. Some desert Arabs around you are hypocrites, and so are some of the people from Madinah, who are indeed persistent in their hypocrisy. You do not know them, but We know them.

他们将受两次惩罚，然后被交付严厉的痛苦。

Twice shall We punish them, and then they will be given over to a grievous suffering.

还有一些人承认了自己的罪过,他们曾把善行与恶行混杂在一起。或许真主会接受他们的悔罪。真主是至恕的,是至慈的。你应当从他们的财产中取出一份作为施舍,借此使他们得以洁净和净化;并为他们祈祷,因为你的祈祷对他们是一种慰藉。真主是全聪的,是全知的。难道他们不知道,只有真主接受他仆人的悔罪,并且只有他接纳施舍,只有真主接受悔罪并施以慈悯吗?你要对他们说:你们只管去做吧。真主将看到你们的行为,他的使者和信士们也将看到;你们终将被带到那知晓幽玄与显现之事的主面前,他会告诉你们所做过的一切。还有另外一些人,等待着真主的裁决。他或者惩罚他们,或者以慈悯之心转向他们。真主是全知的,是至明的。(第100至106节)

There are others who have acknowledged their sins, after having mixed righteous deeds with evil ones. It may well be that God will accept their repentance. God is Much forgiving, Merciful. Take a portion of their wealth as charity, so that you may cleanse and purify them thereby; and pray for them: for your prayers are a source of comfort for them. God hears all and knows all. Do they not know that it is God alone Who accepts repentance from His servants, and He is truly the One who takes charitable offerings, and that God is the only One to accept repentance and bestow mercy? Say to them: Do as you will. God will see your deeds, and so will His Messenger, and the believers; and in the end you shall be brought before Him who knows all that is beyond the reach of human perception and all that is manifest when He will tell you what you used to do.’ And yet there are others who must await God’s judgement. He will either punish them or turn to them in His mercy. God is All-knowing, Wise. (Verses 100- 106)

然而,尽管伊斯兰教已经传播开来,麦地那社会却未能保持这种纯洁的水准。许多人,尤其是那些身居有影响力之位的人,觉得必须采取与其族人相似的立场,才能保住自己的地位。当白德尔战役爆发时,这些人中的领袖人物阿卜杜拉·本·乌塔伊·本·赛鲁勒认为,伊斯兰教已经扎下了牢固的根基,不易被动摇。于是,他假装成为穆斯林。也许不可避免的是,许多人为了与其族人保持同步而接受了伊斯兰教。他们并非伪信者,但他们并未完全理解伊斯兰教,也没有依照它来塑造自己。这意味着麦地那的社群对新信仰的投入程度各不相同。

But the Madinah society did not maintain this level of purity despite the spread of Islam. Many people, especially those who were in positions of influence, felt they had to take a similar stand to their people in order to maintain their positions. When the Battle of Badr took place, the leading figure among these, `Abdullāh ibn Ubayy ibn Salūl, thought that Islam had established firm roots and could not be easily dislodged. Hence, he pretended to be a Muslim. It was perhaps inevitable that many accepted Islam in order to keep abreast of their people. They were not hypocrites, but they had not fully understood Islam or moulded themselves according to it. This meant that the community in Madinah had different levels of commitment to the new faith.

在此时，独特的伊斯兰教育方法在先知的指导下开始发挥作用，以塑造这些新的要素。它旨在使穆斯林社群在信仰、道德和行为层面达到协调一致。

At this point, the unique Islamic method of education began its work under the Prophet’s supervision in order to mould these new elements. It aimed to achieve coherence within the Muslim community at the ideological, moral and behavioural levels.

当我们按照大致的启示顺序阅读麦地那时期启示的各章时，会注意到其中付出了巨大努力，旨在吸纳并重塑穆斯林群体中的新成分，尤其是因为新加入者始终不断出现。即便古莱什人坚决反对，并试图争取其他阿拉伯部落站到他们一边，即便犹太人心怀恶意，设法调集敌对力量来对抗新的信仰及其传播者，这一努力依然在进行。因此，需要努力使新加入者与上层人士处于同一水平，因为只有这样，他们才能坚定地继续前行。

When we read the sūrahs revealed in Madinah, in the approximate order of their revelation, we note the great effort that aimed to absorb and remould the new elements in the Muslim community, particularly because there were always newcomers. This was the case despite the determined opposition of the Quraysh and its attempts to win other Arabian tribes to its side, and despite the wicked designs of the Jews and their efforts to marshal hostile forces to the new faith and its advocates. Hence, the effort to bring newcomers to the same level as the elite, for this was needed if they were to continue with determination.

然而,弱点依然不时显现,尤其是在艰难的时刻。有迹象表明存在伪善、消极怠惰、不愿付出身体或财力上的牺牲,以及普遍的畏避危险之态。穆斯林与其非穆斯林亲属之间的关系也出现了迷惑的迹象。各章经文中的古兰经文本清楚地揭示了这些现象,以及古兰经处理这些问题所采用的方法……

Nonetheless, weaknesses continued to surface, particularly in times of difficulty. There were indications of hypocrisy, reluctance, unwillingness to make physical or financial sacrifices, and a general turning away from danger. There were also signs of confusion concerning the relationship between a Muslim and his non- Muslim relatives. Qur’ānic texts in different sūrahs provide a clear idea of these phenomena and the method the Qur’ān employed to deal with them....

然而,麦地那穆斯林社群的结构总体上依然稳固,因为它本质上依赖于其坚实的基础,即由精英的穆哈吉尔（迁士）和安萨尔（辅士）所组成的基础。这一基础赋予了穆斯林社群坚强的体制,使其能够抵御一切削弱因素,并克服那些尚未融入社群的新来者可能带来的种种危害。

However, the structure of the Muslim community in Madinah remained generally sound, because it essentially relied on its solid foundation, made up of the elite of the Muhājirīn and the Anşār. This foundation gave the Muslim community its strong constitution that withstood all weakening elements and overcame all hazards that might have been brought in by newcomers who had not yet been integrated into it.

渐渐地,这些新加入的成员融入了坚实的核心,弱者、伪信者以及缺乏作为一切关系与纽带之基础的思想清晰度的人,其数量逐渐减少。在攻克麦加之前不久,麦地那的穆斯林群体已非常接近完全融合,提供了伊斯兰教育所追求建立的社会的最接近的范本。

Gradually, these new elements were integrated into the solid core, and the numbers of the weak, the hypocrites, and those who lacked the ideological clarity that serves as the basis of all relations and ties dwindled. Shortly before the conquest of Makkah, the Muslim community in Madinah was very close to complete integration, providing the closest model of society Islamic education seeks to bring into existence.

毫无疑问，根据不同个人为伊斯兰所做的各种行动，参与的程度仍然存在差别。有些群体因其为服务真主的事业所付出的奉献、努力和牺牲而脱颖而出。例如：在穆哈吉林和安萨尔中最早信仰伊斯兰的人、拜德尔之役的参加者、在胡代比叶与先知订立效忠誓约的人，以及总体而言，在征服麦加之前施舍和参战的人。古兰经和圣训的经文，以及穆斯林社会的实际情况，都印证了这些因为伊斯兰而采取行动所产生的区别。

There undoubtedly remained different levels of participation according to the various actions different individuals undertook for Islam. Some groups were distinguished by the dedication, work and sacrifice they made to serve God’s cause. Examples of these were the earliest to believe in Islam among the Muhājirīn and the Anşār, the people of Badr, those who were party to the pledge given to the Prophet at al-Ĥudaybiyah, and generally those who donated and fought before the conquest of Makkah. Qur’ānic and ĥadīth texts, as well as the practical situation in the Muslim community confirmed these distinctions that resulted from action taken for Islam...

那些基于信仰强弱而存在的不同层次，并未成为弥合彼此之间差距的障碍。在攻占麦加之前的麦地那社会中，穆斯林群体内部大多数明显的弱点都得到了纠正，其表现也随之消失。因此，整个麦地那社会可以被视为构成了一个坚实的伊斯兰根基。

That there were these different grades on the basis of strength of faith was no barrier to bridging the gap between them in the Madinah society before the conquest of Makkah. In fact, most of the apparent weaknesses within the ranks of the Muslim community were remedied, and their symptoms disappeared. Hence the whole of Madinah society could be considered as forming a solid Islamic basis.

然而,到伊斯兰历第8年,麦加归入伊斯兰,随后哈瓦增部落和塞给夫部落投降,这两个部落是最后两大仍对伊斯兰进行抵抗的部落,这一局势开启了大量新穿着伊斯兰教信仰的人涌入的局面。

However, when Makkah fell to Islam in year 8, followed by the surrender of the Hawāzin and the Thaqīf tribes, which were the last two large tribes to put up resistance to Islam, this ushered in a great influx of new Muslims.

第二类人与我们刚才所描述的那一类完全相反。“你们周围的贝都因阿拉伯人中，有伪信者；麦地那人中也有伪信者，他们顽固地坚持伪信。你不认识他们，我认识他们。我将两次惩罚他们，然后他们将被送去受严厉的刑罚。”（第101节）我们已经详细讨论了伪信者的本质，无论他们生活在麦地那还是阿拉伯沙漠之中。本章已经举出许多他们态度的例子。

The second group is in total contrast with the one we have just described: “Some desert Arabs around you are hypocrites, and so are some of the people from Madinah, who are indeed persistent in their hypocrisy. You do not know them, but We know them. Twice shall We punish them, and then they will be given over to a grievous suffering.” (Verse 101) We have discussed at length the nature of the hypocrites, whether they lived in Madinah or in the Arabian desert. The sūrah has given numerous examples of their attitude.

然而，这里所指的是一类特殊的伪信者，他们极为擅长隐藏自己的真实态度，以至于即便先知ﷺ洞察力深刻、经验丰富，也无法得知他们的底细。这类伪信者有什么特别之处呢？

Here, however, it points to a special type of hypocrite who acquired great skill in hiding their true attitude to the extent that they remain unknown to the Prophet, despite his profound insight and great experience. What is so special about such hypocrites?

真主宣告，这些伪信者存在于麦地那，也存在于周边的贝都因阿拉伯人之中。他向祂的使者和信士们保证，伪信者的阴谋终将化为泡影。他还警告那些善于隐藏真实立场的伪信者，他们逃不过真主的惩罚。事实上，他们的惩罚在今世和后世都将加倍。"你们不认识他们，但我认识他们。我将两次惩罚他们，然后他们将被交付极大的刑罚。"（第101节）关于今世的双重惩罚，最接近的解释或许是：他们担心自己的真相被穆斯林社会发现，以及天使在收取他们灵魂时击打他们的脸和背所带来的惩罚。另一种解释是，指他们看到穆斯林战胜虚假势力时所感受到的痛苦，以及他们担心自己的真实感受被发现的恐惧。真主最清楚祂的话语的确切含义。

God declares that such hypocrites were in Madinah, as well as among the nearby desert Arabs. He reassures His Messenger and the believers that the hypocrites’ scheming will come to nothing. He also warns the hypocrites who were adept at hiding their true position that they will not escape God’s punishment. Indeed their punishment will be doubled in this life as well as in the life to come. “You do not know them, but We know them. Twice shall We punish them, and then they will be given over to a grievous suffering.” (Verse 101) Perhaps the closest interpretation of the double punishment in this life is that they worry lest their reality be discovered by the Muslim community, and the punishment inflicted on them by the angels when they gather their souls, hitting them on their faces and backs. Alternatively, it refers to the pain they feel when they see the Muslims triumph over the forces of falsehood and their fear lest their true feelings are discovered. God knows best the precise meaning of His statement.

如果那两个极端群体是这样，那么在它们中间还有第三类人："还有另外一些人，他们承认自己的罪过，他们曾把善行和恶行混杂在一起。或许真主会接受他们的悔罪，真主确是至赦的，确是至慈的。你应当从他们的财产中收取天课，借以洁净他们，陶冶他们，并为他们祈祷，因为你的祈祷对他们是一种安慰。真主是全聪的，是全知的。"他们难道不知道，真主确是接受他的仆人的悔罪，并收取天课的吗？真主确是至赦的，确是至慈的。你说："你们工作吧！真主、使者和信士，都将看见你们的工作；你们将被送还全知幽明的主，他将把你们所做的事告诉你们。"（102-105节）

If those were the two extreme groups, there is a third one in between: “There are others who have acknowledged their sins, after having mixed righteous deeds with evil ones. It may well be that God will accept their repentance. God is Much forgiving, Merciful. Take a portion of their wealth as charity, so that you may cleanse and purify them thereby; and pray for them: for your prayers are a source of comfort for them. God hears all and knows all. Do they not know that it is God alone who accepts repentance from His servants, and He is truly the One who takes charitable offerings, and that God is the only One to accept repentance and bestow mercy? Say to them: ‘Do as you will. God will see your deeds, and so will His Messenger, and the believers; and in the end you shall be brought before Him who knows all that is beyond the reach of human perception and all that is manifest when He will tell you what you used to do.’” (Verses 102-105)

在本章启示之时，居住于麦地那及其周边地区的社会中，第四类人的情况交由真主裁决："还有另一些人，等待真主的判决。真主或惩罚他们，或恕饶他们。真主是全知的，是至睿的。"（第106节）

The fourth group of people in the society that lived in Madinah and its surrounding area at the time of the revelation of this sūrah are left to God to judge in their case: “And yet there are others who must await God’s judgement. He will either punish them or turn to them in His mercy. God is All-knowing, Wise.” (Verse 106)

这是第四类未随军出征、其案件被暂缓裁决的人。他们与伪信者、托词者以及承认过错而悔悟的人都不相同。在这些经文降示之前，对于这一群人的情况尚未作出任何决定。他们的案件被交由真主裁决。他们自己和其他人都不知道将会作出怎样的决定。据传，这节经文特指穆拉拉·本·拉比尔、凯卜·本·马力克和希拉勒·本·乌迈叶这三人。这三人未参加出征，并非出于对信仰的怀疑，而是因为懒惰，更愿意留在家中享受生活的安逸，而不愿在沙漠的酷热中行军。先知ﷺ对他们的处置与others不同，他们的案件将在后文详述。

This is the fourth group of people who did not join the expedition, and whose cases were deferred for judgement. These were different from the hypocrites, the apologetic, and the repentant who admitted their error. Until the revelation of these verses, nothing had been determined in the case of this group. Their cases were left to God for judgement. Neither they nor anyone else were aware of what decision would be taken. It is reported that this verse speaks specifically about Murārah ibn al-Rabī`, Ka`b ibn Mālik and Hilāl ibn Umayyah. These three did not take part in the expedition out of laziness and in preference for the comforts of life at home to marching in the desert heat. They were treated differently by the Prophet, and their cases will be discussed in full later.

据艾勒-塔巴里（Al-Ṭabarī）引述伊本·阿拔斯（Ibn `Abbās）的传述：“在启示‘你要从他们的财产中取出一份施舍，借以使他们洁净、纯正’这节经文之后，先知ﷺ从艾布·卢巴巴（Abū Lubābah）及其同伴那里取了钱财，代他们施舍了出去。还有三人没有像艾布·卢巴巴那样把自己绑在柱子上。他们既未得到原谅，也未被提及。”

Al-Ţabarī reports on the authority of Ibn `Abbās: “After the revelation of the verse which says, “Take a portion of their money as charity, so that you may cleanse and purify them thereby,” the Prophet took money from Abū Lubābah and his companions and gave it away in charity on their behalf. There remained three more who did not chain themselves like Abū Lubābah. They were neither excused nor given any mention.

他们陷入了巨大的困境，感到整个大地对他们来说都太过狭窄。正是指这些人，真主说：“还有另外一些人，等待真主的判决：或者惩罚他们，或者以慈悲接纳他们。真主是全知的，是至睿的。”（第106节）

They were in dire trouble and felt the whole earth too tight for them. It is in reference to these that God says: “And yet there are others who must await God’s judgement. He will either punish them or turn to them in His mercy. God is All-knowing, Wise.” (Verse 106)

有些人说，这些人已经毁灭了，因为没有提到他们的悔过被接受；另一些人则继续希望他们会得到真主的宽恕。于是，他们的事情被搁置，留待真主亲自裁决。随后，后面的经文降示了：“真主确已转向先知、穆哈吉尔和安萨尔，就是那些在困难时刻跟随他的人，当时他们中一部分人的心几乎要动摇了。之后，他又慈悯地转向他们；他确是怜悯他们的，是慈悯的。还有那三个被留下的人也是如此。”（经文117-118）因此，他们被列入真主已慈悯地转向其的人之中。这一记载听起来更为可靠。

还有一些人出于恶意建立了一座礼拜场所，其目的是宣扬不信，在信士之间制造分裂，并为那些早已与真主及其使者作对的人提供一个据点。

And there are those who have established a house of worship out of mischievous motives, to promote unbelief and disunity among the believers, and to provide an outpost for those who have already been warring against God and His Messenger.

他们必定会发誓说：“我们的用意只是良善。”真主（安拉）作证，他们确实是说谎的人。 Wait: rules say the word for God must be Chinese word for God, never "Allah". So write 真主 only. 他们必定会发誓说：“我们的用意只是良善。”真主作证，他们确实是说谎的人。你绝不要在那里站立。从第一天起就建立在敬畏之上的礼拜场所，才配让你在里面站立礼拜。

They will certainly swear: ‘We have only the best of intentions.’ God bears witness that they certainly are liars. Never set a foot there. Only a house of worship that from the very first day has been founded on piety is worthy of you standing to pray there.

其中有一些人喜爱追求洁净，因为真主喜爱那些自我洁净的人。

In it are men who love to grow in purity, for God loves those who purify themselves.

谁更好：是基于敬畏真主并追求祂喜悦的动机来奠基其建筑的人，还是把建筑奠基在一处即将崩塌的悬崖边缘、致使它与他一同坠入火狱的人？真主不引导不义的人。他们所建造的这座建筑将持续成为他们心中的不安，直到他们的心被撕成碎片。真主是全知的，是至睿的。（第107-110节）

Who is better: a man who founds his building [motivated by a sense of] being God- fearing and seeking His goodly acceptance, or one who founds his building on the edge of a crumbling precipice, so that it tumbles with him in the fire of hell? God does not guide the wrongdoers. The structure which they have built will continue to be a source of disquiet in their hearts, until their hearts are torn to pieces. God is All-knowing, Wise. (Verses 107-110)

关于这座意图制造纷争的清真寺的故事，在远征塔布克的事件中十分突出。这也是为什么要特别提到建造它的伪信士。在讨论完当时穆斯林社会中的各类人群之后，对他们的情况作了详细的论述。

The story of this mosque intended for mischief is prominent in the events of the expedition to Tabūk. This is the reason for making specific mention of the hypocrites who built it. Their case is discussed at length after completing the discussion of the various groups of people in the Muslim society at the time.

在他对《古兰经》的注释中，伊本·凯西尔转述道：

In his commentary on the Qur’ān, Ibn Kathīr reports:

这些经文降示的原因是：在先知迁至麦地那之前，城中住着一位来自哈兹拉季部落、名叫艾卜·阿米尔、绰号为"修士"（al-Rāhib）的人。他信奉基督教，读过《圣经》。在伊斯兰教来临之前，他是一位虔诚的人，在哈兹拉季部落中享有很高的尊荣。当先知迁至麦地那，那里的穆斯林纷纷支持他，伊斯兰教开始日益壮大。随后，先知和他的圣门弟子在白德尔战役中取得了辉煌的胜利，艾卜·阿米尔却因他们的成功而痛苦不安，敌意也公然显露出来。于是他秘密离开麦地那，投靠麦加的多神教徒，鼓动他们与真主的使者作战。他们集结兵力，并联合其他部落，进攻麦地那，爆发了乌侯德战役。这场战役是对信士们的考验，最终的结果有利于敬畏真主的人。

The reason for the revelation of these verses is that before the Prophet’s arrival in Madinah, there lived in it a man from the tribe of the Khazraj called Abū `Āmir and nicknamed al-Rāhib. He had adopted Christianity and read the Bible. He used to be a man of devotion before the advent of Islam, and he enjoyed a position of great honour among the Khazraj. When the Prophet arrived in Madinah and the Muslims there rushed to his support, Islam began to gather strength. Then the Prophet and his Companions achieved their resounding victory in the Battle of Badr, but Abū `Āmir was in distress at their success and he was now open with his hostility. He then left Madinah secretly and joined the unbelievers in Makkah encouraging them to fight God’s Messenger. They gathered their forces and were joined by other tribes to attack Madinah for the Battle of Uĥud which was a test for the believers and the final outcome was in favour of those who were God-fearing.

当年先知ﷺ在世时，伪信者建造了一座用于作乱的清真寺，意在图谋反对伊斯兰，削弱穆斯林的地位。它的目的是宣扬不信，并为那些暗中谋划反对穆斯林群体的人提供掩护，他们表面上自称信士，实际上却与伊斯兰的敌人相互勾结。 同样类型的“清真寺”至今仍以各种各样的形式不断出现，并利用高明的邪恶手段。它们可能以一种表面上宣扬伊斯兰的活动出现，实际上却在暗中消除或扭曲伊斯兰，或剥夺伊斯兰的真正本质。它们也可能建立某些政权或社会秩序，打着虚假的宗教旗号，实际上却在破坏伊斯兰。它们还可能以组织、书籍和研究的形式出现，披上宗教外衣，以安抚那些看到伊斯兰遭受敌人攻击而心中不安的人。这些组织和书籍试图平息他们的担忧，向他们保证伊斯兰仍然处于健康的状态。

It was then at the time of the Prophet that a mosque for mischief making was built by the hypocrites, intended to scheme against Islam and to undermine the position of the Muslims. Its purpose was to promote unbelief and to provide a cover for those who plotted against the Muslim community, co-operating with the enemies of Islam while pretending to be believers. The same types of mosque are still being established in a great variety of forms, making use of advanced evil. These may take the form of an activity which ostensibly seeks to promote Islam, but works in reality to obliterate or disform it or to deprive it of its true character. They may also establish regimes or social orders which raise a false religious banner, when in reality they undermine Islam. They can also take the form of organizations, books and research which take on a religious guise in order to pacify those who feel ill at ease as they see Islam being attacked by its enemies. These organizations and books try to quieten their worries, reassuring them that Islam is still in a healthy position.

因为有太多伪装的面具和隐藏的作恶之所，所以必须认清并识别它们。应当使它们显露出真实的面目，揭开其本质。如果我们这样做，我们只是在做当年这座清真寺真相被如此清晰有力地揭露之后所做的事情。

Because there are so many masks and disguised places of mischief, it is important that they should be known and identified. They should be made to appear in their true colours, and their reality laid bare. If we do this, we will only be doing what was done to this mosque once its true nature was unmasked so clearly and powerfully:

“还有一些人，怀着恶意建立了一座礼拜场所，意在制造不信，离间信士，并为那些早已与真主及其使者作战的人提供据点。他们必定发誓说：‘我们只是出于最好的用意。’真主作证，他们确实是说谎的人。你绝不可在那里站立。从第一天起就以敬畏为基础建立的礼拜场所，才值得你在其中站立礼拜。其中有喜爱洁净自己的人，因为真主喜爱自我净化的人。谁更好：是那个出于敬畏真主、追求祂的喜悦而奠基建筑的人，还是那个把自己的建筑奠基在将要崩塌的悬崖边缘，以致与他一同坠入火狱的人？”

“And there are those who have established a house of worship out of mischievous motives, to promote unbelief and disunity among the believers, and to provide an outpost for those who have already been warring against God and His Messenger. They will certainly swear: ‘We have only the best of intentions.’ God bears witness that they certainly are liars. Never set a foot there. Only a house of worship that from the very first day has been founded on piety is worthy of you standing to pray there. In it are men who love to grow in purity, for it God loves those who purify themselves. Who is better: a man who founds his building [motivated by a sense of] being God-fearing and seeking His goodly acceptance, or one who founds his building on the edge of a crumbling precipice, so that it tumbles with him in the fire of hell?