无花果章（Al-Tīn）

无花果章（Al-Tīn） - 《古兰经》的荫庇之下 | Quran Course

本章的基本事实是：真主赋予了人以正直的本性。

The basic fact outlined in this sūrah is that God has given man an upright nature.

这与信仰的本质完全相符。人正是借助信仰才达到其至善的完美境界。但当人偏离这正直的本性，背离信仰的正道时，便会沉入最低的深渊。

This is essentially in perfect harmony with the nature of faith. With faith it attains its ultimate perfection. But when man deviates from this upright nature and from the straight path of faith he sinks into the lowest abyss.

真主以无花果、橄榄、西奈山以及安全之城麦加（al-balad al-amīn）起誓，以此确立这一论断的真实性。正如我们在《古兰经》这一部分的许多章中已经看到的，这一誓词恰好契合其中所陈述的基本事实。

God swears to the validity of this by the fig, tin, the olive, zaytūn, Mount Sinai, Ţūr Sīnīn and the secure city of Makkah, al-balad al-amīn. As we have already seen in many sūrahs in this part of the Qur’ān, this oath is the framework which perfectly fits the essential facts presented within it.

西奈的图尔山就是穆萨（摩西）接受神圣召唤的那座山。

The Tar in Sinai is the mountain on which Moses received his divine summons.

安全之城是麦加，那里有天房卡尔白，即真主不可侵犯的殿宇。这二者与宗教和信仰之间的关系是显而易见的。但无花果与橄榄与宗教之间的类似关系却不易看出。关于它们的寓意，说法众多。有人说，无花果指天堂中的无花果树，亚当和他的妻子夏娃曾用它的叶子遮盖羞处。另一种说法是，它指诺亚方舟靠岸的那座山上长出无花果树的地方。

The secure city is Makkah, which houses the Ka`bah, God’s inviolable house. The relationship between the two on the one hand and religion and faith on the other is obvious. But a similar relationship is not readily clear with regard to the figs and olives. Suggestions as to the significance of these are numerous. It is said that the fig refers to the fig tree in heaven, with the leaves of which Adam and his wife, Eve, tried to cover their private parts. Another suggestion is that it refers to the place where the fig tree appeared on the mountain where Noah’s ark landed.

至于橄榄，有人认为它指的是耶路撒冷的佐塔山（Mount of Ṭūr Zaitā）。也有人认为它指的是耶路撒冷本身。另一种说法认为，它指的是鸽子衔回的橄榄枝：当年努哈从方舟上放出鸽子，以察看食物的状况；鸽子衔回一根橄榄枝时，他便知道大地已经重新露出，草木开始生长。

As for the olive, it is suggested that it refers to the Mount of Ţūr Zaitā in Jerusalem. It is also said that it refers to Jerusalem itself. Another suggestion is that it refers to the olive branch brought back by the pigeon which Noah released from the ship to examine the state of the foods. When the pigeon brought back an olive branch, he knew that t e land had reappeared and that vegetation was growing.

另一种观点认为，经文中提到的无花果和橄榄，就是我们所熟悉的这两种食物。另有一种说法认为，它们是大地生长出来的象征。

A different opinion posits that the fig and olive mentioned in the sūrah are simply those two kinds of food with which we are familiar. Alternatively, it is claimed, they are symbols of growth out of land.

《古兰经》中另有一处提到橄榄树与西奈山相关联。该节经文如下："还有一棵树生在西奈山，出产油和调味品，供食用者享用。"（23：20）然而，这是《古兰经》中唯一一处提到无花果树的地方。

There is another reference in the Qur’ān to the olive tree in association with Mount Sinai. The verse there reads as follows: “And a tree issuing from Mount Sinai which bears oil and seasoning for all to eat.” (23: 20) This, however, is the only case where reference to the fig tree is made in the Qur’ān.

因此,我们无法就此问题作出任何确定的断言。然而,根据其他章中的平行结构,此处所提及的无花果和橄榄,最有可能指代与宗教信仰相关的某些地方或事件,或指代作为形体与样貌最为优美之受造物的人类。

Hence, we cannot say anything definite on this matter. However, on the basis of parallel frameworks in other sūrahs, the most likely explanation of the fig and olive mentioned here is that they refer to certain places or events which have some relevance to religion and faith or to man as the creature fairest in shape and form.

这一点或许早在天堂中就已确立，那里正是人类生命的起始之处。这一细节与该章所阐明的核心事实之间的和谐，又一次体现了《古兰经》独特的方式：其框架与其中所包含的事实完美契合。

This may have been established in heaven where man’s life began. The harmony between this detail and the main fact outlined in the sūrah is yet another example of the unique method of the Qur’ān whereby the framework fits perfectly with the facts contained within it.

该章的核心要义体现在以下经文中：“我确已把人造成最优美的体格，然后我使他降到最低的低处，唯有信道并行善者除外，他们将获得永不间断的报酬。”（第4-6节）

The essential fact of the sūrah is embodied in the verses: “We indeed have created man in the finest form, then We brought him down to the lowest of the low, except for those who believe and do good deeds; for theirs shall be an unfailing recompense.” (Verses 4-6)

真主使他的全部创造都臻于完美;《古兰经》在此处及其他多处特别强调人被赋予完美形态,这清楚地表明人享有特殊的神圣眷顾。此外,尽管人背离了他正直的本性,并沉溺于败坏之中,真主对人的眷顾依然存在,这表明真主赋予了人特殊的地位和宇宙中特殊的分量。真主的眷顾在塑造人高度复杂的身体结构以及他独特的精神和心智构成上,表现得最为明显。

God has perfected all His creation; and the special emphasis laid here and elsewhere in the Qur’ān on man’s being endowed with perfect form shows clearly that man has enjoyed extra divine care. Moreover, God’s care for man, despite his distortion of his upright nature and the corruption he indulges in, suggests that God has given him special rank and special weight in the universe. God’s care is most clearly apparent in the moulding of man’s highly complicated physical structure and his unique spiritual and mental make-up.

此处的重点在于人的精神品质,因为当人背离其正直的本性、转离对真主的信仰时,正是这些精神品质使人堕入最卑贱的境地。不言而喻,人的身体结构并不会沉沦到如此低下的地步。此外,人被造的优越性在其精神品质上体现得最为清晰。他被造成能够达到崇高的境界,超越最高品级的天使。这在先知登霄升天的故事中得到了说明:当时,吉卜利勒止步于某一层级,而穆罕默德ﷺ虽为凡人,却被提升到了更高的境界。

The emphasis here is on man’s spiritual qualities since these are the ones which drag man down to the most ignoble state when he deviates from his upright nature and turns away from belief in God. Needless to say, man’s physical structure does not sink to such a low level. Moreover, the superiority of man’s creation is most clearly apparent in his spiritual qualities. He is made in such a way as to be able to attain a sublime standard, superior to that of the highest ranking angels. This is illustrated in the story of the Prophet’s ascension to heaven. Then, Gabriel stopped at a certain level and Muĥammad, human as he was, was elevated much higher.

与此同时，人被赋予了一种令人忧虑的能力，能够堕落到任何其他受造物都达不到的境地："然后，我使他降到最低的低处。"（第5节）在这种情况下，动物反而优于他，也更加正直，因为它们不违背自己的天性。它们赞颂主，并按照所受的引导在地上履行自己的职能。而人被赋予了最美的形态和各种能力，却否认他的主，于是完全堕落下去。

At the same time, man is given the dubious ability to sink down to levels unreached by any other creature: “Then We brought him down to the lowest of the low.” (Verse 5) In this case, the animals are superior to him and more upright, since they do not violate their nature. They praise the Lord and fulfil their function on earth as they are guided to do. But man who has been given the fairest form and abilities denies his Lord and so sinks right down.

“{我们确已把人造成最优美的体型。}”（第4节）这指的是人的天性与能力。“然后，我使他沦为最低下者。”（第5节）这是指当他背离真主为他所定的正道时。真主既已指明了道路，便让人自己选择是否遵行。

“We have created man in the finest form.” (Verse 4). This is a reference to his nature and abilities. “Then We brought him down to the lowest of the low.” (Verse 5) That is, when he forces his nature away from the line God has defined for him. Having laid down the way, God left man to choose whether to follow it or not.

"除了那些信道并行善的人。"（第6节）因为这些人坚守自己端正的本性，以信仰和善行巩固它，并将它提升到今世所能达到的最高境界，从而最终在完美的世界里获得完美的生活："他们将得到永不间断的报酬。"（第6节）而那些使自己的本性堕落到最低下境地的人，则沿着他们滑溜的道路一路下沉，直至到达最底层，也就是火狱之中，在那里他们的人性被剥落，彻底沦丧。这两种结局，都是两种截然不同的起点与行为路线所自然产生的结果。

“Except for those who believe and do good deeds.” (Verse 6) For these are the ones who stick to their upright nature, consolidate it with faith and righteous deeds, and who elevate it to the highest level it can attain in this world so they can finally attain a life of perfection in the world of perfection: “For theirs shall be an unfailing recompense.” (Verse 6) But those who cause their nature to sink to the lowest of the low go down along their slippery road until they reach the lowest level, that is, in hell where their humanity is shed and they are completely debased. Both ends are natural results of two widely different starts and lines of action.

因此,信仰在人类生活中的重要性由此显而易见。信仰是正直的人性借以攀升至其终极完善的提升之路。它是拉在人与造物主之间的绳索。它是照亮他沿着提升之路该往哪里走的光。当绳索被割断、光被熄灭时,必然的结果便是沿着陡峭的道路坠落,直至最卑下的深渊。人身上的泥土成分与精神成分相分离,人便与石头一道,成为火狱的燃料。

Thus, the importance of faith in human life becomes clear. Faith is the elevating path through which upright human nature ascends to its ultimate perfection. It is the rope stretched between man and his Maker. It is the light showing him where to step along the elevating path. When the rope is cut and the light put out, the inevitable result is the fall down the steep path into the lowest of the low. The clay element in man’s make-up separates from the spiritual element and man, along with stones, becomes the fuel for hell-fire.

鉴于这一事实,先知被这样致辞:"既然如此,还有谁能使你否认末日的审判呢?难道真主不是最公正的审判者吗?"(第7-8节)既然你已经知晓这一事实,认识到信仰在人类生活中的重要性,并了解了不信者等待着的归宿,那么,是什么使你,世人,否认这一宗教呢?你为何背离这光明,拒绝遵循真主所确立的正道?

In light of this fact, the Prophet is addressed in this manner: “Who, then, can henceforth cause you to deny the Last Judgement? Is not God the most just of judges?” (Verses 7-8) What makes you, man, deny this religion after you have known this fact, realized the importance of faith in the life of humanity, and become aware of the destiny awaiting those who disbelieve? Why do you turn away from this light and refuse to follow the straight path laid down by God?

"难道真主不是最公正的判决者吗？"（第8节）当祂作出关于万物命运的这一裁决时，祂不是最公正的吗？真主在信士与不信士之间进行裁决时，祂的智慧不是最清晰、最令人安心的吗？公正显然明白，智慧昭然可见。因此，在艾布·胡莱赖传述的一段圣训中，我们受到教导：诵读此章时，对于"难道真主不是最公正的判决者吗？"这一反问，应当回答说："确实如此，我为此作证。"

“Is-not God the most just of judges?” (Verse 8) Is not He the most just when He gives this ruling concerning the destiny of creation? Is not God’s wisdom clearest and most reassuring as He rules between believers and unbelievers? Justice is certainly clear and wisdom is manifest. Hence, we are taught in a ĥadīth related by Abū Hurayrah that when one reads this sūrah one should answer the rhetorical question, “Is not God the most just of judges?” by saying: “Indeed, and I am a witness to that.”

无花果章（Al-Tīn）

概述

人的端正体态