AL-ZUKHRUF 金（自愿的盲目）26-56

AL-ZUKHRUF 金（自愿的盲目）26-56 - 《古兰经》的荫庇之下 | Quran Course

古莱什人是阿拉伯半岛上的主要部落，在《古兰经》启示之时居住在麦加。他们常常宣称自己是易卜拉欣的后裔，这一点是真实的。他们还声称自己遵循易卜拉欣的信仰，这一点却不属实。易卜拉欣坚守纯正明晰、未被扭曲的一神信仰。正是因为信奉独一的真主，他在遭受火刑的威胁之后，离开了父亲和他的族人。他的宗教建立在这一根本信念之上。他劝诫自己的子女和后代忠于这一信仰。因此，在他的信仰中从未发现任何多神崇拜的痕迹。

The Quraysh, the major Arabian tribe living in Makkah at the time of the revelation of the Qur’an, used to say that they were Abrahams descendants, which was true. They also claimed that they followed Abraham’s faith, which was untrue. Abraham espoused monotheism, clear and undistorted. It was for his belief in the One God that he abandoned his father and his people, after he was subjected to execution by burning. His religion is based on this basic belief. He urged his children and descendants to remain true to it. Thus, no trace of polytheism is ever found in his faith.

在这一段经文中，古阿拉伯人被引导去看见这一历史事实，以便他们可以用它来检验自己的主张。该章也记录了他们对先知穆罕默德ﷺ所传信息的反对：“他们还说：‘为什么这部《古兰经》不降示给两个城市中某个有地位的大人物呢？’”（第31节）这表明了这一论点的根本缺陷：它不仅无视神希望人类生活所应建立的真正价值，还树立了使他们远离正道指引的错误价值。真理阐明之后，该章告诉他们那些宁愿对神的教诲视而不见之人的结局。它也解释了为何会做出这样的选择，归根结底，无非是追随撒旦的低语。在本段结尾，该章安慰神的使者ﷺ，因为他为他们的选择而忧伤。

In this section of the surah the Arabs are made to see this historical fact so that they might check their claims against it. The surah also reports their objections to the Prophet Muhammad’s message: “ They also say, 'Why was not this Quran revealed to some great man of the two cities?”' (verse 31) It shows the basic flaw in this argument: not only does it disregard the true values on which God wants human life to be based but it also espouses false values which turn them away from true guidance. Once the truth is outlined, the surah tells them of the fate of those who prefer to remain blind to God’s remembrance. It also explains why such a choice was made which boils down to nothing less than following what Satan whispers. At the end of this section, the surah consoles God’s messenger, who is grieved by their choice.

他被告知,他无法使盲人看见,也无法使聋人听见。他们必将承受应有的报应,无论他是否能活到亲眼看见真主如何惩罚他们,还是真主选择延后这种惩罚。因此,他被指示要坚守向他启示的经文,因为它所代表的真理,正是此前所有使者所宣讲的真理:"你应当问我在你之前所派遣的使者们:我是否曾指定除至仁主之外的神灵受人崇拜?"(第45节)

He is told that he cannot make the blind see nor the deaf hear. They will have their due requital, whether he lives to see how God punishes them or God chooses to delay such punishment. He is directed, therefore, to hold fast to what is revealed to him as it represents the truth preached by all former messengers: “Ask any of the messengers We sent before you: Did We ever appoint deities to be worshipped other than the Lord of Grace? (Verse 45)

在本节中，我们还读到穆萨（Moses）的一段经历，它反映了阿拉伯人对待真主使者的态度。看来同样的反对之声又再次重现：法老及其子民坚守着与多神教阿拉伯人所奉行的相同的错误价值观。

In this section we are also given an episode from Moses’ story, which reflects the Arabs’ attitude to God’s messenger. It seems that the same objections are repeated again: Pharaoh and his people adhered to the same false values upheld by the pagan Arabs.

亚伯拉罕对他的父亲和他的族人说:"我与你们所崇拜的划清界限,我只崇拜创造我的那一位。是他将引导我。"他把这作为一条持久的训诫留给了他的后裔,使他们始终归向[真主]。

Abraham said to his father and his people: *1 renounce what you worship, I worship none other than Him who brought me into being. It is He who will guide me. 'He made this an abiding precept among his descendants so that they might always return [to God].

（第26-28节）

(Verses 26-28)

古莱什人所拒绝的一神教教义，无非是他们的先祖易卜拉欣所倡导的信仰。

The precept of monotheism rejected by the Quraysh was nothing but the belief advocated by Abraham, from whom they descended.

这正是易卜拉欣向他自己的父亲和族人宣示的伟大原则，他由此拒绝了他们虚妄的信仰，摒弃了他们世代相传的崇拜。他并不因为父亲和族人都这样做，就去接受虚妄。事实上，当他明确而坚决地宣告自己的拒绝时，他并没有对他们表示任何客气。《古兰经》引述了他的这句话：{我确已摒弃你们所崇拜的，我只崇拜那创造了我的主，他必定引导我。}（经文26-27）

It was this great principle that Abraham declared to his own father and people, thus rejecting their false creed, disowning their traditional worship. He did not adopt falsehood simply because his father and people practised it. In fact, he did not pay them any courtesy when he declared his rejection of it in a clear and emphatic statement quoted in the Qur’an: ‘7 renounce what you worship, I worship none other than Him who brought me into being. It is He who will guide me.n (Verses 26-27)

由易卜拉欣的话可以看出,尽管他的族人并不否认真主的存在,但他们仍然把同伴归于祂,并在祂之外崇拜他物。因此,易卜拉欣与他们所崇拜的、真主之外的一切划清了界限。他以真主所具有的、使祂成为应当被崇拜者的属性来描述祂,即祂是开创者和创造者。唯有祂才配受崇拜,因为祂是创造者。他还表明了自己坚定的信念:真主必将引导他。祂创造了他,也知道如何赐予他正道。

It appears from Abraham’s statement that although his people did not deny God’s existence, they nonetheless assigned partners to Him and worshipped others beside Him. Therefore, Abraham disowned all those they worshipped other than God. He described God by His attribute that makes Him the One to be worshipped, which is the fact that He initiates and originates. It is He who deserves to be worshipped because He is the One who creates. He also stated his firm belief that God would give him guidance. He created him and He knew how to grant him guidance.

易卜拉欣清楚地阐明了这一真主独一的训诫，整个宇宙都为之作证。他说了这番话，并使之成为“在他的后裔中永存的训诫，以便他们始终归向[真主]”。（第28节）在将这一训诫落实于生活、并通过他的后裔传承给后世的事业中，易卜拉欣承担了最大的责任。他的许多后裔是先知和使者，其中三位属于被赋予最坚定意志的那一极为特殊的使者群体。这三位是穆萨、尔撒和穆罕默德ﷺ（愿他们都得到安拉的赞颂）。如今，距离易卜拉欣已经过去了数百个世纪，遵循三大天启宗教的十多亿人，都因其对真主独一这一根本原则的信仰而感念易卜拉欣。正是他使之成为在后裔中永存的训诫。许多人或许会背弃它，但它依然坚定、清晰而未被扭曲。因此，人们将永远有机会归向他们的造物主真主并崇拜祂。这意味着回归真理，理解真理，并坚守真理。

Abraham clearly stated this precept of God’s oneness to which the whole universe testifies. He said it and made it “an abiding precept among his descendants so that they might always return [to God].” (Verse 28) It fell to Abraham to have the largest share in establishing this precept in life, delivering it to future generations through his seed. A number of his descendants were prophets and messengers, among whom three belong to the very select group of messengers endowed with the strongest resolve. These three are Moses, Jesus and Muhammad (peace be upon them all). Today, scores of centuries after Abraham, more than a billion people who follow the three Divine religions are indebted to Abraham for their belief in the fundamental principle of Gods oneness. It was he who made it an abiding precept among his descendants. Many of them may abandon it, but it remains firm, clear and undistorted. Thus, people will always have a chance to return to God, their Creator, and worship Him. This represents a return to the truth, understanding it and holding firm to it.

在易卜拉欣之前，人类就已通过许多先知知晓真主独一的原则，例如努哈、呼德、索利哈，或许还有伊德里斯，此外还有一些使者，他们之后没有连续的后裔来复兴并倡导这一原则。因此，这一原则是在易卜拉欣时代才在大地上牢牢扎根的。此后，它由他的后裔继续倡导，先知身份代代相承，直至最后一位使者穆罕默德ﷺ。穆罕默德ﷺ是易卜拉欣通过其子易司玛仪的后裔，也与易卜拉欣最为相似。穆罕默德ﷺ以最终的、最全面的形式阐明了真主独一的原则，这一形式影响着人类的每一项活动和生活观念。

Mankind knew the principle of Gods oneness before Abraham, through many prophets such as Noah, Hud, Salih and perhaps Idris, as also through other messengers who did not have a continuous line of descendants who could revive and advocate the principle. It was, therefore, with Abraham that this principle took firm root on earth. It continued to be advocated by his descendants, with a continuous line of prophethood, up to the last messenger, Muhammad (peace be upon him), who descended from Abraham through his son, Ishmael, and who bore the greatest similarity to him.2 Muhammad stated the principle of God’s oneness in its final and most comprehensive form, a form that influences every human activity and life concept.

这些源自易卜拉欣的阿拉伯人是如何接受这一原则的？

How did those Arabs, descending from Abraham, receive this principle?

毕竟，他们已经几代人远离了这一信仰。事实上，他们已经忘记了易卜拉欣的信仰，以至于真主独一的原则对他们来说十分陌生，被视为极其怪异。他们对宣讲这一原则的先知ﷺ给予了非常恶劣的回应，以世俗的标准来评判神圣的启示。因此，他们的标准是有缺陷的：

They had after all been far removed from it for generations. Indeed, they had forgotten Abrahams faith to the extent that the principle of God’s oneness was alien to them, viewed as exceedingly singular. They gave the Prophet preaching it a very bad reception, judging the Divine message by earthly standards. Hence, their criteria were flawed:

我让这些人和他们的祖先自由享受今世的生活，直到真理通过一位阐明事理的使者降临到他们面前。如今真理已经降临，他们却说：“这全是妖术，我们断然拒绝。”他们还说：“为什么这部《古兰经》不降示给两个城市中的某位大人物呢？”{难道是他们在分配你主的恩惠吗？是我在今世的生活中为他们分配生计，并使一些人的品级高于另一些人，以便他们中的一些人能够役使另一些人。你主的恩惠，胜过他们所积聚的一切。}

I have allowed these people and their forefathers to enjoy their lives freely until the truth has come to them through a messenger who makes things clear. Now that the truth has come to them, they say, ‘This is all sorcery, and we reject it outright. ’ They also say, "Why was not this Quran revealed to some great man of the two cities/ Is it they who apportion your Lord's grace? It is We who deal out to them their livelihood in the life of this world, and raise some in rank above others, so that some of them may take others into their service. Your Lord's grace is better than all that they can amass.

若非众人都会变成一个信仰不信的群体，我就会为那些不信至仁主的人，在房屋上设置银的屋顶，设置他们可以攀登的阶梯，设置门户、可以倚靠的卧榻，以及金饰。

Were it not that all people would become one community [of unbelievers], We would have provided those who now disbelieve in the Lord of Grace with roof of silver for houses, stairways on which to ascend, gates, couches on which to recline, and gold ornaments.

然而，这一切不过是今世短暂的享受。至于来世，那是主为敬畏者所预备的。（第29-35节）

Yet all this would have been nothing but the fleeting enjoyment of life in this world. It is the life to come that your Lord reserves for the Godfearing. (Verses 29-35)

本章转而谈论启示降临时在场的那些人：“我让这些人及其祖先尽情享受生活，直到真理通过一位阐明事理的使者降临到他们面前。”（第29节）仿佛本章在说：

The surah turns to speak of those people present at the time of revelation: “Z have allowed these people and their forefathers to enjoy their lives freely until the truth has come to them through a messenger who makes things clear.” (Verse 29) It is as though the surah is saying:

“我们不要谈论易卜拉欣，因为这些人与他毫无关系。我们将具体讨论他们的情况，这与易卜拉欣及其所倡导的内容无关。真主说，祂让这些人及其祖先享受生活，赐予他们许多财富，并让他们长寿，直到真理以《古兰经》的形式降临到他们面前，一位清楚阐明事理的使者也来到了他们中间。然而，“真理降临到他们面前时，他们却说：‘这全是巫术，我们断然拒绝。’”（第30节）

‘Let us not talk about Abraham, for these people have no relation to him. We will discuss their situation specifically, which has no relevance to Abraham and what he advocated. God says that He allowed these people and their ancestors to enjoy life, providing them with much, and allowing them a long life, until the truth came to them in the shape of the Qur’an, and there came to them a messenger who stated things clearly. Nevertheless, “Now that the truth has come to them, they say, "This is all sorcery, and we reject it outright.’” (Verse 30)

真理总是清晰可见的，不可能与巫术混为一谈。他们所说的不过是臆测，而他们自己也是最先知道那是虚假的人。古莱什的长老们不可能对《古兰经》信息的真实性视而不见，然而他们却企图欺骗群众：首先声称这是巫术，其次再次表明他们拒绝接受它：“这全是巫术，我们断然拒绝。”（第30节）通过这种方式，他们试图以表现出对自己所说之话充满信心来打动群众。像所有被迷惑的人一样，群众便会跟随他们。古莱什长老们最害怕的，是失去对民众的影响力。

The truth, which is always clearly manifest, cannot be confused with sorcery. What they said was conjecture and they were the first to know that it was false. The elders of the Quraysh could not have been blind to the truth of the message of the Qur’an, yet they aimed to deceive the masses: first by alleging that it was sorcery and secondly by reaffirming their rejection of it: “ This is all sorcery, and we reject it outright.” (Verse 30) In this way, they sought to impress the masses by showing themselves to be confident of what they said. Like all who are deluded, the masses would then follow them. What the Quraysh elders feared most was that they might lose their influence over people.

若人们能看清真主独一这一原则的真理，那么任何领袖都不会有影响力，除非是在唯独崇拜真主的框架之内。

Should the people see the truth of the principle of God’s oneness, no leader would have any influence except within the framework of worshipping God alone.

《古兰经》描述了他们混乱的价值观和标准，因为他们反对选择穆罕默德ﷺ来带来光明和真理的信息："他们说：'这部《古兰经》为什么不降示给两城中某个伟大的人呢？'"（第31节）他们所指的两城是麦加和塔伊夫。先知属于古莱士部落哈希姆家族中最显赫的家庭，而古莱士人是阿拉伯人中的精英。即使在他被选为真主的使者之前，他就以高尚的原则和优雅的品行而闻名。然而，他并不是部落首领，而他所处的环境非常重视这类因素。因此，他们提出了反对："为什么这部《古兰经》没有降示给两城中某个伟大的人呢？"（第31节）

The Qur’an describes their confused values and standards as they objected to the choice of Muhammad (peace be upon him) as the one to bring them light and the message of the truth: “ They also say: Why was not this Qur'an revealed to some great man of the two cities? (Verse 31) The two cities they referred to were Makkah and Ta’if. The Prophet belonged to the most distinguished family in the clan of Hashim of the Quraysh tribe, which were the elite among Arabs. He was also known to be a man of high principles and fine manners, even before he was chosen as God’s messenger. However, he was not a tribal chief, while his environment placed much store on such considerations. Hence their objection: “Why was not this Quran revealed to some great man of the two cities? (Verse 31)

真主最清楚该把他的使命托付给谁。祂选择了祂所知道的最适合这一任务的人。真主至圣至尊，荣耀无限！祂所选择的人，其最突出的品质是品德与奉献精神，而这两者正是伊斯兰使命的本质与精髓的一部分。为了传达祂的使命，祂既没有选择部落首领，也没有选择富有或有社会影响力的人。

God certainly knows best whom to entrust with His message. He chose the man whom He knew to be best suited to the task. Limitless is God in His glory! He chose a man whose paramount qualities were his morality and dedication, both of which are part of the nature and essence of the Islamic message. For the delivery of His message, He chose neither a tribal chief nor a man of wealth or social influence.

因为祂不愿任何世俗的价值投下阴影，遮蔽从天降下的讯息。它既不应以世俗的珠宝来装饰，也不应受任何外来影响的左右。如此一来，就不会有人为了达成野心而接受它，也不会有人为了不正当的利益而追求它。

This because He did not wish any earthly value to cast a shadow over the message bestowed from on high. It should neither be adorned with an earthly jewel nor be influenced by any alien effect. Thus, no one would embrace it to achieve ambition, and no one would seek it for unfair gain.

鉴于他们对世俗享乐的狭隘看法，以及对神圣启示本质缺乏认识，阿拉伯人反对选择穆罕默德ﷺ作为真主的使者，提议认为两座城市中某位公认的领袖会更合适。本章驳斥了他们的异议，并提醒他们，真主如何将恩典赐予他在仆人中所选定的人。

With their narrow view of worldly pleasures and lack of awareness of the nature of the Divine message, the Arabs objected to the choice of Muhammad (peace be upon him) as God’s messenger, suggesting that a recognized leader of either of the two cities would have been preferable. The surah denounces their objections and reminds them of how God bestows His grace on whomever He chooses of His servants.

这表明了他们观念中的缺陷，即把世俗的价值与神圣的价值混为一谈。它也向他们明确指出，按照真主精确的衡量标准，他们的价值究竟如何："难道是他们在分配你主的恩惠吗？是我在今世的生活中分配他们的生计，并使一些人的等级高于另一些人，以便其中一些人能役使另一些人。你主的恩惠胜过他们所积聚的一切。"（第32节）

It shows the flaw inherent in their concepts which confuse worldly values with Divine ones. It also makes clear to them how their values score in God’s accurate measure: “Is it they who apportion your Lord's grace? It is We who deal out to them their livelihood in the life of this world, and raise some in rank above others, so that some of them may take others into their service. Your Lord's grace is better than all that they can amass” (Verse 32)

多么奇怪啊！他们凭什么来分配真主的恩典，连自己的生计都无法自己决定？他们在尘世中所得的一切供给，都是真主依照祂的智慧，以及祂希望今世生活如何推进而决定的：“是我们在今世的生活中分配他们的生计，并使他们中一部分人的等级高于另一部分人，以便他们中一部分人可以役使另一部分人。”（第32节）

How singular! What business do they have in apportioning Gods grace when they cannot even determine their own provisions? Whatever comes their way of earthly provisions is determined by God, according to His wisdom and how He wants life on earth to progress: “A is We who deal out to them their livelihood in the life of this world, and raise some in rank above others, so that some of them may take others into their service.” (Verse 32)

人们在今世的生计与给养,受其个人才能、生活境况和社会关系的影响。它们在个人与群体之间的分配,也受所有这些因素制约。然而,这种分配在不同的时代和社会之间各不相同,取决于各自的制度、关系和总体情况。有一个根本特征从未缺席,即便在管控最严的政府体制之下也是如此:人们所得的份额各不相同。从来没有哪一次,人们能得到完全相等的份额,即便是那些自称体现绝对平等的人为社会秩序,也不例外。

Peoples livelihood and provisions in this present life are influenced by their individual talents, life circumstances and social relations. The way they are shared out among individuals and communities is subject to all these factors. Its sharing, however, differs from one generation and society to another, according to the systems, relations and general circumstances of each. The one essential feature which has never been absent, even under the most government-controlled system, is that people s shares are different. It has never happened that people receive equal shares, not even under artificial social orders claiming to enshrine absolute equality.

结果是，有些人在地位上高于他人；这种情况存在于所有社会和每个时代。这种差别的目的在于"使他们中的一些人可以役使另一些人"（第32节）。当生活的轮子转动时，一些人必然会被迫服务于他人。这里所指的并不是一个阶层或一个人应当对另一个人傲慢。这是一种与神圣宣告不相符的天真理解。这句话的意义比人类社会中的任何变化或发展都更加持久。随着生活之轮与所有人一同转动，全人类彼此服务。给养匮乏的人服务于富足的人，但反过来的情形同样存在。拥有丰厚财富的人积累财富，用以维持生计，并雇用他人；那些人则凭借其劳动而获得自己的给养。

The result is that some people are raised in rank above others; a situation that occurs in all societies and generations. The purpose for such difference is that “ some of them may take others into their service” (Verse 32) When the wheel of life turns, some people will inevitably be made to serve others. What is meant here is not that one class or one person should behave arrogantly towards another. This is a naive understanding that is unsuited to the Divine pronouncement. The significance of the statement is longer lasting than any change or development in human society. All mankind serve one another as the wheel of life turns with them all. The one whose provisions are stinted serves the one who is affluent, but the reverse is true as well. Those who have plenty accumulate wealth, using it for their living and employ others who will then receive their provisions by virtue of their work.

这样，每个人都在为他人服务，正是他们在生计和所得上的差异，使他们在生活的进程中彼此相互利用。于是，工人服务于工程师和雇主，工程师服务于雇主和工人，而雇主也以同样的方式服务于工程师和工人。他们通过各自在能力、才干、生计和收入上的差异，共同承担人在大地上的使命。

Each one thus serves another, and it is the difference in their livelihoods and their provisions that enable them to use one another in the course of life. Thus, a worker is in the service of the engineer and the employer, while the engineer is in the service of the employer and the worker, and the employer, in turn, serves both engineer and worker in like manner. All contribute to mans assignment on earth through their differences in abilities, talents, livelihoods and incomes.

我知道，许多主张政府掌控体制的人在批评伊斯兰教及其社会和经济制度时引用这节经文。

I know that many advocates of government-controlled systems cite this verse in their criticism of Islam and its social and economic systems.

我还认为，一些穆斯林对这一论断感到不安。他们觉得需要为伊斯兰辩护，以反驳其在待遇制度上制造人与人之间区别、从而使一部分人可以役使另一部分人的指控。然而，如今正是伊斯兰的传播者应当坚定立场、为自己的信仰感到绝对自豪的时候。他们无需为这样一项无足轻重、且永远无法被证实的指控进行辩护。伊斯兰陈述的是永恒的事实，只要生命延续，这些事实就将始终是宇宙本质的一部分。

I also think that some Muslims feel uneasy about this statement. They feel that they need to defend Islam against the charge of establishing distinction between people in their provisions so that some of them can take others into service. It is time, however, that the advocates of Islam should stand firm, feeling absolutely proud of their faith. They need not defend it against a trivial accusation that will always remain unsubstantiated. Islam states permanent facts that remain part of the nature of the universe for as long as life continues.

人类生命的本质之一，在于人与人之间在能力、天赋、所能从事的工作种类，以及一个男人或女人所能达到的卓越程度上存在差异。这些差异是必要的，以保证人类在地上履行使命所需的各种职能得以完成。若所有人都是同一模板的复制品，地上的生命便无法延续。许多类型的工作也将没有相应的能力去承担，因为不会有人能够去做它们，它们便会一直无人完成。那位创造生命、并意愿其不断前行的主，同样创造了天赋和能力各不相同的人，以对应需要完成的各种不同任务。正是通过这些职能上的差异，生计与给养上的差异才得以产生。这便是常理。

It is part of the nature of human life that it relies on differences between individual human beings with respect to their abilities and talents, as well as to the type of work each one can do and the degree of excellence a man or a woman can achieve. These differences are necessary to ensure the fulfilment of a wide range of roles needed to discharge mans mission on earth. Had all human beings been copies of the same model, life on earth could not have survived. Numerous types of work would not have had corresponding abilities. They would have remained undone because there would not have been people who could do them. The One who created life and willed that it should steadily progress also created people with different talents and abilities to correspond to the different tasks that needed fulfilling. It is through such differences in roles that differences of livelihood and provisions occur. Such is the rule.

这就是今世人们的生计。但在此之外，还有远比它更伟大的东西：“你的主的恩惠，胜过他们所积累的一切。”(第32节) 真主将恩典赐予他所拣选的人，因为他知道他们配得这份恩典。然而，真主的恩典与人们在今世所拥有的东西毫无关联，也与这世界的价值观毫无关联。根据真主的衡量，这样的份额一文不值。

So much for peoples livelihood in this present life. Beyond it, however, is something far greater: “ Your Lord's grace is better than all that they can amass? (Verse 32) God bestows His grace on those whom He selects, knowing that they deserve it. There is, however, no connection whatsoever between God s grace and what people have in this present life. Nor is there any connection between it and the values of this world. Such lots are worthless according to Gods measure.

因此，它们既给予善良的人，也给予邪恶的人，而真主的恩典则留给那些祂所拣选的人。

Hence, they are given to good and bad people, while Gods grace is preserved for those whom He chooses.

世俗的价值微不足道、无足轻重，若真主愿意，他本可以把它们大量赐给那些不信他的人。

Earthly values are so petty and insignificant that had God so willed, He would have given them in plenty to those who disbelieve in Him.

之所以不这样做，唯一的原因是，如此多的财富将成为迷惑人心的根源，使许多人无法接受神圣的信仰。

The only reason behind not doing so is that such plenty would then become a source of delusion, preventing many people from accepting the Divine faith:

然而，这一切不过是今世短暂的享受。至于来世，那是你的主为敬畏者所预备的。（第33-35节）

Yet all this would have been nothing but the fleeting enjoyment of life in this world. It is the life to come that your Lord reserves for the God-fearing. (Verses 33-35)

是真主最清楚人的软弱，也最清楚财富与富足会对他产生什么影响。假如不是因为人们会被这些奢华所诱惑，真主本会把丰厚的今世给予那些不信奉至慈主的人。他本会给他们以银子做顶的房屋，以金子做成的楼梯。他也本会给他们有许多门的住宅，甚至是有许多卧榻可以倚靠、以金饰作装饰的宫殿。

It is God who knows mans weaknesses best and what effect wealth and affluence have on him. Had it not been for the fact that people would be lured by such luxuries, God would have given to those who disbelieve in the Lord of Grace abundance in this world. He would have given them homes with roofs of silver and staircases made of gold. He would also have given them houses with many doors, indeed palaces with many couches to recline upon and gold ornaments as decor.

在不信道者身上大量赐予这些奢华之物，清楚地表明这些东西在真主的衡量中是何等微不足道。"这一切不过是今世生活的短暂享受"（第35节）。这些都不过是短暂的享受，只持续于今世此生。而且，这些都不过是适合于这低贱今世的微末之物。

Giving such luxuries in plenty to disbelievers clearly shows how worthless these items are on Gods scales. “ Yet all this would have been nothing but the fleeting enjoyment of life in this world” (Verse 35) It is all no more than a fleeting enjoyment that lasts no more than this present life. Moreover, it is all no more than a trifling suited to this lower life.

“这后世的乐园是你的主为敬畏者所预备的。”（第35节）这些人因为敬畏真主而受到真主的尊荣。祂为他们存储更好的、价值更大、更持久的东西。祂赐予他们特殊的恩赐。因此，他们高于那些否认真主、慈悯的主的人；而那些人只得到今世的微小享受，这些享受连牲畜也同样拥有。

“It is the life to come that your Lord reserves for the God-fearing” (Verse 35) These are the ones who are honoured by God because they are God-fearing. He stores for them what is better, greater in value and more lasting. He grants them what is special. They are thus distinguished over those who deny God, the Lord of Grace, for these are only given the trifling enjoyments of this worldly life, which animals also share.

世俗的奢华——这些经文中所举的例子——会让许多人眼花缭乱，尤其是当他们看到不信道者享受这些物质，而信道者却被剥夺这些东西的时候。他们可能看到善良的信士饱受苦难，而不信道者却享有权势、财富和高位。真主知道这种情况对大多数人的影响。因此，他向人们说明，这些奢华在他万无一失的天平上是多么微不足道，而他为信士所预备的赏赐又是多么真正值得。信道者的心会因此得到安慰：真主只选择对每一类人来说正当且适宜的东西。麦加的不信道者曾反对真主选择一个没有获得很多财富的人，他们是按照金钱和地位来衡量人的。这些经文清楚地表明，这些东西在真主看来是何等微不足道，以至于他把它们赐给了他最恶劣的被造物，即他最厌恶的人。因此，富足及类似之物并不能表明一个人在真主那里的地位。

Worldly luxuries, examples of which are given in these verses, dazzle large numbers of people, particularly when they see unbelievers enjoying such commodities while believers are deprived of them. They may see good believers suffering hardship while unbelievers enjoy power, wealth and high position. God knows the effects of such situations on the majority of people. Therefore, He explains to them how worthless these luxuries are in His unerring scales and how truly worthy what He has in store for believers is. A believing heart is reassured that God chooses only what is right and suitable for each group. The Makkan unbelievers who objected to God’s choice of a man who had not been given much wealth rated people according to what they have of money and position. These verses make clear how trifling these are in Gods sight, so much so that He gives them to the worst of His creatures, the people whom He dislikes most. Hence, affluence and its like does not indicate a person’s position with God.

因此,《古兰经》为事物确立了正确的视角,阐明了今世与后世给予安排所依据的原则,并陈述了那些真实而始终一致的价值。如此,它确立了不受生活境遇、发展变化、不同信仰、社会制度或环境影响的基本原则。生活有其始终如一、永恒不变的规律,支配着它的发展。那些只看到变化的表象、而不思考恒久规律的人,往往会忽视这条由真主所定的法则。他们以为变化既作用于事物的形式与外表,也作用于事物的本质。因此,他们断言生命不断向前的进程排除了恒久规则与价值的存在。在他们看来,唯一不变的法则,就是万物都在持续变化。而我们信仰伊斯兰教的人,则在周围的事物中看到了真主所陈述之真理的印证:

Thus the Qur’an puts matters in their right perspective, showing the basis on which provisions are given in both this life and the life to come and stating those values that are true and consistent. In doing so, it lays down the basic principles that are unaffected by life’s circumstances, developments, different creeds, social systems or environments. Life has its consistent, unchanging rules that govern its development. People who look only at changing appearances and do not reflect on the permanent rules tend to overlook this God- made law. They think that change applies to the essence of things as well as their form and appearance. Hence, they allege that the ever continuing march of life precludes the existence of permanent rules and values. The only law that they believe to be unchanging is that whereby everything undergoes continuous change. We, who believe in Islam, see in what is around us the truth of what God has stated:

宇宙的每一个角落、每一个方面，都同时存在着恒定与变化。最明显的例子就在我们眼前：人与人之间在生计和给养上的差异，以及这些差异各自的成因和程度。

consistency and change are present, side by side, in every corner and aspect of the universe. The most obvious example before us is the difference in livelihood and provisions between people, and their varied causes and rates.

本章接着阐明那些在今世享有充裕安乐、却疏忽了对真主的顺从和赞颂之义务的人的结局；而真主在后世审判日赐予那些敬畏祂的人伟大的报酬，他们才配得这份报酬。

The surah moves on to explain the fate of those who are given plenty of the luxuries of this world but who remain unmindful of their duty of obedience to God and glorifying Him so as to deserve the great prize He grants on the Day of Judgement to those who fear Him:

我们必将为那些对至仁主的教诲视而不见的人，派定一个恶魔作他的伴侣。这些恶魔把他们从正路上阻拦开，而他们却以为自己得到了正确的引导。当这样的人来到我面前时，他会对他的伴侣说："但愿我与你之间的距离，如同东方与西方那么远！"你真是个恶劣的伴侣！因为你们的不义，今天你们共同承受刑罚，对你们毫无益处。（第36-39节）

We shall assign to whoever chooses to remain blind to the remembrance of the Lord of Grace an evil one as a comrade. These [evil ones] turn them away from the right path, making them think that they are rightly guided. When such a person comes to Us, he will say [to his comrade]: 'Would that I was as far away from you as the East is from the West. ’ Evil indeed are you for a comrade! Because of your wrongdoing, it will not be of any benefit to you that you are now to share your suffering. (Verses 36-39)

阿拉伯文原文用"asha"一词来指不信者的选择。

The Arabic text uses the term asha as the choice of unbelievers.

这个术语指眼睛的一种疲乏，使眼睛无法看清事物。它多发生在面对眼睛无法直视的强光时，或在夜幕开始降临、视力较弱的眼睛无法看清事物的傍晚。它也可能是疾病所致。在此处的用法中，它表示盲目，以及故意背离仁慈的主——真主的心态。

This term signifies a tiredness of the eyes that prevents them from seeing things. It mostly occurs when facing a glaring light which the human eye cannot look into, or in the evening as darkness begins to descend when a weak eye cannot see things clearly. It may also be the result of illness. Its usage here, signifies blindness and a wilful turning away from God, the Lord of Grace.

“我们会让那些对至仁主的教诲视而不见的人，有一个恶魔做他的伙伴。”（第36节）神的旨意是：当人选择忽视对祂的记念时，撒旦便会找到途径接近他，成为他的伙伴，向他耳语，使恶事在他眼中显得美好而诱人。在阿拉伯原文中，这节经文采用条件式的表述，用以说明一条恒定的法则：一旦起因出现，结果必然随之而来。因此，这个恶魔伙伴必定会把他的同伴引离正道，即使这人仍以为自己走在正路上：“这些恶魔使他们偏离正道，而他们却以为自己是得到正引的。”（第37节）一个同伴对另一个同伴所能做的最恶劣的事，莫过于此：把他引离正道，不让他醒悟，也不让他反省自己的所作所为。相反，恶魔使他迷惑不清，以为自己做得很好，直到他与不可避免的结局正面相遇。另外需要注意的是，这节经文使用了现在时，暗示这一切正在当下发生，就在旁观者眼前进行，只是那些盲目的人看不见而已。

“ We shall assign to whoever chooses to remain blind to the remembrance of the Lord of Grace an evil one as a comrade.” (Verse 36) It has been God’s will that when man chooses to neglect His remembrance, Satan finds his way to him and becomes his comrade, whispering to him and making evil things seem goodly and attractive. In the Arabic text, this verse is stated in the conditional form to express a consistent rule that makes the result inevitable when the cause occurs. Thus the evil comrade will certainly turn his comrade away from the right path, even though such a person may continue to think that he is on the right track: “ These [evil ones] turn them away from the right path, making them think that they are rightly guided.” (Verse 37) This is the worst thing that one comrade can do for another: turning him away from the right path and not allowing him to wake up or reflect on what he is doing. Instead, he keeps him deluded, thinking that he is doing well, until he comes face to face with his inevitable end. Note, too, that the verse uses the present tense, implying that this is going on now before the eyes of onlookers, though those who are blind do not see it.

这一切突然降临，而他们仍沉浸在迷惑之中："当他来到我们面前时，他会对［他的同伴］说：'但愿你我之间的距离如东方与西方那样遥远！'"（第38节）顷刻之间，我们便从今世转入后世。那些选择了盲目的人，会突然抵达他们的归宿，像醉酒的人恢复神志一样苏醒过来。他们睁开无力的眼睛，各自看向那位引他们走向毁灭、却向他保证平安的恶劣同伴。他对同伴愤怒至极，对他说："但愿你我之间的距离如东方与西方那样遥远！你这个同伴真是糟糕透顶！"（第38节）他希望自己从未与你相遇，希望我们之间早已横亘着一道巨大的鸿沟。随后，这章经文对这两位同伴之间的这番对话作了如下评述："你这个同伴真是糟糕透顶！"（第38节）

The end comes all of a sudden while they are still deluded: “When such a person comes to Us, he will say [to his comrade]: 'Would that I was as far away from you as the East is from the West” (Verse 38) In an instant we move from this present world to the next. Those who chose to be blind unexpectedly arrive at their destination and wake up like a drunken person regains his consciousness. They open their weak eyes and each one of them looks at his evil comrade who led him to ruin while assuring him of safety. He is so enraged with him that he says to him: “ Would that I was as far away from you as the East is from the West. Evil indeed are you for a comrade!” (Verse 38) I wish I had never met you and that a great gulf had existed between us. The surah then makes this comment on the exchange between the two comrades: “Evil indeed are you for a comrade!” [Verse 38)

随着帷幕落下，二者的希望瞬间破灭，我们听到了这样一句话：“因为你们的不义，今日分担刑罚对你们毫无益处。”（第39节）每个人所受的刑罚都是足额的，并非可以分摊，从而减轻其痛苦。

As the curtain drops on them both, we hear a word that crushes all hope for them: “Because of your wrongdoing, it will not be of any benefit to you that you are now to share your suffering.” (Verse 39) The suffering of each is given in full measure. It is not something to share out among them so as to reduce its effect.

本章现在向先知ﷺ发出慰藉之语，使他不要为那些背离他、不信他所传之道的人而忧伤。它鼓励他坚守从天上降示给他的真理，因为这正是神赐予每一位使者的同一真理之言：

The surah now addresses the Prophet with a word of consolation so that he does not grieve about those who turned away from him, disbelieving in his message. It encourages him to hold on to the truth revealed to him from on high, as it is the same word of truth given to every messenger of God:

你能让聋子听见吗？或者引导盲人和那些处于明显迷误中的人吗？若我将你带走，我必报复他们；若我让你看到我为他们所许的应验……我对他们完全有能力。所以，你要坚守已启示给你的经典，你确实走在正直的道路上；这对你和你的民族都是荣耀。将来你们都将被问责。你可以问我们在你之前派遣的使者们：“我们是否曾指定除了至仁主之外的神灵来受崇拜？”（第40-45节）

Can you [Prophet] make the deaf hear! Or guide the blind or those who are in manifest error! If We take you away, We shall inflict retribution on them; and if We show you the fulfilment of what We have promised them... We have full power over them. Therefore, hold fast to what has been revealed to you: you certainly are on a straight path; and it is an honour for you and your people. In time, you will all be called to account. Ask any of the messengers We sent before you: "Did We ever appoint deities to be worshipped other than the Lord of Grace?" (Verses 40-45)

这一观点在《古兰经》中多次重复出现，用以安慰先知，并阐明正道与迷误的本质，二者皆归于真主的意志。它们也是真主的使者所被赋予的职责的一部分（愿他们all平安）。此处的章节清楚地划分了人的有限能力——即使是赋予先知的最强能力——与真主自由而无限的权能之间的界限。它通过《古兰经》中最动人的意象之一，强调了真主的独一性。

This point is repeated several times in the Qur’an to comfort the Prophet and to explain the nature of guidance and error, attributing them both to God’s will. They are part of the task assigned to God’s messengers, (peace be upon them all). Here the surah puts clear lines between man’s limited power, even at its strongest level given to prophets, and God’s free and unrestricted power. It emphasizes God’s oneness in one of the most inspiring images in the Qur’an.

"你（先知）能使聋子听见吗？或引导盲人和那些处于明显迷误中的人吗？"（第40节）他们既不是聋子，也不是盲人，但由于他们选择了背离神圣的引导、追随迷误，他们在某种程度上与二者相似。派给先知的任务，是把事实呈现给那些能听的人，并引导那些能看的人。

“Can you [Prophet] make the deaf hear? Or guide the blind or those who are in manifest error?" (Verse 40) They are neither deaf nor blind, but akin to both in so far as they have chosen to turn away from Divine guidance and follow error. The task assigned to the Prophet is to put the facts before the ones who hear and to guide those who see.

当人们关闭了自己的接受能力，拒绝倾听那直抵心灵与灵魂的教诲时，先知ﷺ便无能为力了。此时，他无法引导他们走向真理。他也不应为他们的迷误而忧伤，因为他已经竭尽所能地完成了自己的使命。

When people shut down their receptive faculties and refuse to listen to the discourse addressing their hearts and souls, the Prophet can do nothing for them. There is no way, then, that he can guide them to the truth. He should not grieve over their error, after having fulfilled his task to the best of his ability.

当先知完成了他的使命之后,真主将亲自裁定事务:"若我使你离世,我必惩罚他们;若我让你看见我向他们所许诺的应验……我对他们确有全能。"(第41-42节)无论哪种情况,结局都已确定。若先知先离世,真主将裁定那些拒绝他讯息之人的刑罚。若他仍在世,直至他们所被警告之事应验,真主绝对能够施行祂警告中所包含的惩罚。他们无法逃脱。祂所裁定的必将实现。无论哪种情况,此事都取决于祂的意志。讯息属于真主,而先知ﷺ只是祂的使者。

When the Prophet has done his duty, God will now determine matters: “If We take you away, We shall inflict retribution on them; and if We show you the fulfilment of what We have promised them... We have full power over them? (Verses 41-42) The case is resolved either way. Should the Prophet die first, God will determine the punishment of those who rejected his message. If, on the other hand, he remains alive until the fulfilment of what they were warned against, God is certainly able to mete out what His warnings contain. They cannot escape. What He determines will take place. In either case, the matter is subject to His will. The message is His, while the Prophet is only His messenger.

“因此,你应当坚守所启示于你的,你确实是在正道之上。”(第43节)坚守你所领受的,安然地走你的路,不必在意他们,也不必在意他们所做的。因为“你确实是在正道之上”,这条道路不会弯曲,也不会偏离。这信仰与宇宙的根本真理紧密相连,与支配宇宙的基本规律相互一致。

“ Therefore, hold fast to what has been revealed to you: you certainly are on a straight path? (Verse 43) Hold on to what you have been given and go along your way, reassured, caring little for them and what they do. For, “you certainly are on a straight path? It will neither bend nor deviate. This faith is closely related to the essential truth of the universe. It is consistent with the basic law that governs the universe.

它引导其追随者走向造物主，远离一切错误与偏差。真主安慰他的使者，再次强调这一真理。后世伊斯兰的传播者应从中找到安慰与宽慰，即便他们可能在迷途者的手中饱受苦难。

It leads its follower to the Lord Creator, safe from all error and deviation. God reassures His messenger, re-emphasizing this truth. The advocates of Islam in subsequent generations should find in it reassurance and comfort, even though they may suffer a great deal at the hands of those who have gone astray.

“这也是对你和你的people的荣耀。你们终将都要被问责？”（第44节）这节经文可以从两方面理解：这部古兰经是对你和你的民众的警示，你们将在审判日被问及此事。既然你们已经得到了这一警示，若不遵从，便再无任何借口。另一种理解是，古兰经是一种荣耀，它提升了先知及其民众的地位。这一点在现实中已经发生。就先知而言，数亿人一年四季、日日夜夜都在为他向真主祈祷，求主赐福于他、使他平安，这已持续了逾十四个世纪。数亿颗心将继续爱戴他、为他祝福，直到时间的尽头。至于他的民众，在古兰经降示之前，他们在生活中处于边缘；而古兰经降示之后，他们在人类历史中占据了主导地位。当他们将其讯息传向世界时，他们拥有领导地位，但这种地位只在他们持守古兰经的时候才得以保持。

“And it is an honour for you and your people. In time, you will all be called to account? (Verse 44) This verse may be understood in two ways: this Qur’an is a reminder to you and your people, and you will be questioned about it on the Day of Judgement. Now that you have been given this reminder, you are left with no argument if you fail to follow it. Alternatively, it means that the Qur’an is an honour that raises the standing of the Prophet and his people. This is what has taken place in reality. As for the Prophet, hundreds of millions of people pray to God at all times of the day and night to bless him and grant him peace; this for more than fourteen centuries. Hundreds of millions of hearts will continue to love him and bless him until the end of time. As for his people, they were very much on the margin of life until the Qur’an was revealed, giving them the leading role in human history. When they carried its message to the world, they had its leadership, but only for as long as they held on to the Qur’an.

当他们背弃它时，他们就沦为人类中地位最低的一群。他们曾经是杰出的领导者，却被抛在了末尾。那些被上帝选中来传达祂的信息、承担人类领导责任的人，如果背弃了这份托付，将面临重大的责任："你们都将被问责"（第44节）。在这两种解释中，我更倾向于第二种含义，因为它涵盖的范围更为广泛。

When they abandoned it, they were reduced to the lowest level among humanity. They were left at the tail end after once having been distinguished leaders. Those people whom God has chosen to carry His message and to assume mankind’s leadership will face a great responsibility should they abandon their trust: “you will all be called to account? (Verse 44) Of the two interpretations, I prefer this second meaning as it is broader in scope.

“你问问我在你之前派遣的众使者：‘我是否曾指定除至慈主之外的神灵让人崇拜？’”（第45节）自第一位使者起，独一真主便是天启宗教的核心。那么，那些崇拜其他对象的人，究竟凭借什么依据呢？《古兰经》在此以一幅独特的画面陈述了这一真理：先知被命令去询问他之前的众使者，真主是否指定了除祂之外的神灵让人崇拜。这一问题本身便隐含着其明确而断然的答案，而这答案是由真主的每一位使者所给出的。这是一幅非常动人的画面，运用了有力、鼓舞人心且富有成效的表达方式。

“Ask any of the messengers We sent before you: 'Did We ever appoint deities to be worshipped other than the Lord of Grace?”' (Verse 45) God’s oneness is the central point of Divine religion ever since the first of His messengers. On what basis, then, do those who worship other beings rely? The Qur’an states this truth here in a unique image that shows the Prophet asking the messengers before him whether God has appointed deities to be worshipped other than Himself. The very question implies its definitive and categorical answer, given by each and every one of Gods messengers. It is a very pleasing image, one that employs a strong, inspiring and effective style.

不言而喻，先知穆罕默德ﷺ与在他之前的使者们之间，隔着时间与地域的鸿沟。生与死之间的鸿沟，又远大于时间与地域的鸿沟。然而，在真主独一这一根本真理面前，所有这些鸿沟都完全消失了。正是这一真理始终稳固地存在，而时间、地域、生与死的考量，以及一切变化的现象，都随之消逝。死者与生者在任何时候都为之作证。这便是这段卓越的古兰经经文所蕴含的意义。

Needless to say, there are gulfs of time and place between the Prophet Muhammad (peace be upon him) and the messengers who went before him. There is also the gulf between life and death, which is far greater than the gulfs of time and place. Yet all these gulfs totally disappear before the essential truth of the unity of the Divine message based on Gods oneness. It is this truth that remains solidly present while considerations of time, place, life and death, as also of all changing phenomena, disappear. The dead and the living all testify to it at all times. Such are the connotations of this remarkable Qur’anic statement.

然而，就先知以及在他之前被派遣的众使者，以及他们与主的联系而言，没有什么是远或近的。在神圣的时刻，一切障碍都被移除，本质的、根本的真理便以完整的色彩显现。这是超越时间、地点、形态与影像一切障碍的全部存在之真理。在这一时刻，先知ﷺ提问并得到回答，正如他在夜行时所经历的那样，那时他带领此前所有的先知礼拜。

However, in relation to the Prophet and his brothers, the messengers of God sent before him, and their bond with their Lord, nothing is considered far or near. At any Divine moment, all barriers are removed, and the essential, fundamental truth appears in full colour. It is the truth of all existence that transcends all barriers of time, place, shape and image. At this moment, the Prophet asks and receives the answer, as happened to him on his night journey when he led all earlier prophets in prayer.

当我们审视这样一种论断时,最好不要把生活中的种种局限当作定论。我们所熟悉的东西,绝不是支配整个宇宙的全部法则。我们应当记住,我们只是知道宇宙中运作的部分现象,只有在认识到其法则的某一方面时,才会看到它们的某些效果。我们的先天构造和感官中都存在屏障,把我们的感知限制在自己所熟悉的范围之内。在此之外,还有一个我们无法测度的领域。

When we look at such a statement, it is better for us not to think of limitations in our life. What is familiar to us in life is by no means the total law governing the entire universe. We should remember that we only know some of the phenomena operating in the universe and see some of their effects when we recognize an aspect of its laws. There are barriers in our constitutional make-up and in our senses that limit our perception to what is familiar to us. Beyond that, there is a realm that we cannot fathom.

该章继续安慰先知，因为他的族群中的首领们对真主选他为使者提出了异议；这些人坚持现世的虚假价值观。在此背景下，该章叙述了穆萨的一段历史，描绘了法老和他的族人同样坚持这些价值观的情形。

The surah continues to console the Prophet in the face of the objections raised about Gods choice of him as the messenger by the chiefs of his people, people who upheld the false values of the present world. In this context, the surah relates an episode from Moses’ history depicting how Pharaoh and his people also upheld the same values.

古莱什的长老们说:"这部《古兰经》为什么不降示给两座城中某个有权势的大人物呢?"*(第31节)往昔,法老自恃权势与王国,傲慢地说:"埃及的王国不是我的吗?这些河流不正在我脚下流淌吗?你们难道看不见吗?"*(第51节)他骄傲自大,指着穆萨——安拉的先知和使者——说,穆萨并没有巨大的世俗财富或地位。

The Quraysh elders said: “Why was not this Qur'an revealed to some great man of the two cities?* (Verse 31) In former times, Pharaoh took pride in his power and kingdom, arrogantly asking: “Is the kingdom of Egypt not mine, with all these rivers flowing at my feet? Do you not see?* (Verse 51) Proud and arrogant, he pointed to Moses, Gods prophet and messenger, who had no great worldly wealth or position, and said:

“难道我不比这个卑贱、连话都说不清楚的人更好吗？”*（第52节）法老也提出了与不信的古莱什人相似的建议：“为什么没有给他戴上金镯子？为什么没有天使与他同来？”*（第53节）这听起来就像一段反复播放的录音。

“Am I not better than this contemptible wretch who can hardly make his meaning clear?* (Verse 52) Pharaoh also made a suggestion similar to the unbelieving Quraysh: “ Why have no bracelets of gold been given to him? Why have no angels come to accompany him?* (Verse 53) It sounds like a musical recording, played over and over again.

该章展示了迷惑的群众如何回应，尽管摩西显示了神迹，他们也经受了各种考验。

The surah shows how the deluded masses responded, despite the miracles shown by Moses and the tests to which they were subjected.

每当他们遭遇灾难时，他们就会请求穆萨为他们向其主祈祷，以解除他们的苦难。这一章还阐述了他们在不听从警告后所遭受的结局："当他们触怒我的时候，我就报复了他们，把他们全部淹死，于是我使他们成为过去，并使他们成为后人的鉴戒。"

Every time a hardship befell them, they would cry out to Moses to pray to his Lord to lift their affliction. The surah also explains the fate they suffered after they failed to heed the warning: “ When they incurred Our anger, We inflicted Our retribution on them and drowned them all; and so We made them a thing of the past and an example for later generations?

（经文 55-56）然而，这些后来的不信道者仍然不肯接受教诲。

(Verses 55-56) Yet these later unbelievers still do not take heed.

在整个这段故事中，神圣启示的统一性清楚可见。同样，那些暴虐的长者对真理之信息的态度也是一样的。他们都执着于今世琐碎的价值。我们也看到了大众的本性：他们很容易被自己的领袖引入歧途。

Throughout this episode, the unity of the Divine message is clearly apparent. Similarly, the nature of the tyrannical elders and their reception of the message of the truth is the same. They all cling to the trivial values of this world. We also see the nature of the masses who are easily led astray by their leaders.

我们派遣穆萨携带我们的迹象去见法老和他的权贵。他说："我是全世界的主的使者。"但当他把我们的迹象呈现给他们时，他们却加以嘲笑。（第46-47节）

We sent Moses with Our message to Pharaoh and his nobles; and he said: *1 am a messenger of the Lord of all the worlds, ' but when he presented Our signs to them, they laughed at them. (Verses 46-47)

本段开头简要提及穆萨与法老的首次会面,作为这里主要要点的引子。这里的主要用意,是要描绘法老与多神教阿拉伯人的反对意见之相似,以及他们同样的价值观。经文用这些话概括了穆萨的使命的本质:"我是全世界的主所派遣的使者。"(第46节)这正是每一位使者所陈述的同一真理:他是由"全世界的主"派遣的使者。

The episode starts with a very brief reference to the first meeting between Moses and Pharaoh, as a prelude to the main point intended here, which is to portray the similarity of the objections made by Pharaoh and the pagan Arabs, as also their similar values. It sums up the nature of Moses’ message in these words: “Z am a messenger of the Lord of all the worlds.** (verse. 46) It is the same truth stated by every messenger: that he is a messenger’ sent by ‘the Lord of all the worlds’.

随后，该章简要提及赐予穆萨的种种迹象，并说明民众如何对待这些迹象："当他把我的迹象呈现给他们时，他们却嘲笑它们。"（第47节）傲慢与无知之人总是如此行事。

The surah then provides a very quick reference to the signs given to Moses, adding how the people received these: “ When he presented Our signs to them, they laughed at them” (Verse 47) The arrogant and the ignorant always behave this way.

这之后引用了真主对法老及其族人所施加的考验与磨难，这些在其他章中有详细描述。

This is followed by a reference to the testing hardships God inflicted on Pharaoh and his people, which are detailed in other surahs:

这些迹象，每一个都比前一个更加伟大。

Yet each sign We showed them was greater than the preceding one.

我们以苦难惩罚他们，以便他们悔悟。他们说：“施法者啊！你凭你与主所立的盟约，为我们祈求你的主吧！我们必定遵循正道。”但当我们解除他们的苦难时，他们却又违背了誓言。（第48-50节）

We put them through suffering so that they might return [to the right path]. They said: Sorcerer, pray to your Lord for us on the strength of the covenant He has made with you. We shall now follow the right way.* Yet when We removed their suffering they still broke their word. (Verses 48-50)

这些摩西所展示的迹象并不足以促使人们信服，然而每一个迹象都比前一个更加伟大。这印证了真主在多处所说的：如果心灵尚未准备好聆听，这些迹象便无法引导它；真主的使者也不能使聋子听见，使瞎子看见。关于法老及其族人的态度，真主所描述的最特别之处在于：他们对摩西说：“行邪术的人啊，请你为我们祈求你的主，凭他与你所立的约，我们必定遵循正道。”（第49节）他们请求摩西尽力为他们解除苦难，却称他为“行邪术的人”。他们还说“请你为我们祈求你的主”，而摩西告诉他们，自己是“众世界的主所派遣的使者”，并非只属于他自己和少数追随者的特定之主。然而，无论是神迹还是真主使者的话语，都未能触动他们的心，尽管他们曾许下诺言：“我们必定遵循正道。”这样的诺言常常被遗忘：“但当我为他们解除刑罚的时候，他们仍然背信弃义。”（第50节）

The signs shown by Moses did not provide enough motivation for people to believe, yet each was greater than the one before it. This confirms what God says in several places that such signs do not provide guidance to a heart if it is not ready to listen, and that God’s messengers cannot make the deaf hear or the blind see. What is most singular in what God describes of Pharaoh’s and his people’s attitude is that when they spoke to Moses, they said: “Sorcerer, pray to your Lord for us on the strength of the covenant He has made with you. We shall now follow the right way” (Verse 49) They appeal to him to do his best to lift their hardship, yet they address him as "sorcerer. They also say, "Pray to your Lord while he tells them that he is "a messenger from the Lord of all the worlds] not his own special Lord to whom only he and a few followers submit. Neither miracles nor God’s messenger’s words touched their hearts, despite their promise: "" We shall now follow the right way.” Such promises are often forgotten: “Yet when We removed their suffering they still broke their word” (Verse 50)

群众可能会受到奇迹的影响，那些长期被欺骗的心灵或许会因此接受真理。为了防止这种情况发生，法老身着全副仪仗、盛装华服地出现在他们面前。

The masses may be influenced by miracles, and the truth may find its way to their hearts that have long been deceived. To forestall this, Pharaoh appeared before them in his full regalia, adorned in splendour.

他试图用一种表面的论据欺骗他们,而这种论据不幸地打动了那些长期忍受暴政的人。

He tried to deceive them with a superficial argument, one that unfortunately appeals to those who have long endured tyranny:

法老向他的人民宣告说："我的人民啊，埃及的国土不是属于我的吗？这些河流在我脚下流淌，你们难道没有看见吗？我难道不比这个卑贱、几乎说不清楚自己意思的人更好吗？为什么没有给他戴上金手镯？为什么没有天使与他同来陪伴？"（第51-53节）

Pharaoh proclaimed to his people, saying: 'My people, is the kingdom of Egypt not mine, with all these rivers flowing at my feet? Do you not see? Am I not better than this contemptible wretch who can hardly make his meaning clear? Why have no bracelets of gold been given to him? Why have no angels come to accompany him?' [Verses 51-53)

埃及王国以及从法老脚下流过的河流就在眼前。群众被这样明显的权势与辉煌所迷惑。相比之下，天地及其间的一切王权，与之相比埃及不过是微尘一粒，却需要有信仰的心去领悟。只有这样的信士才能做出正确的比较。在长久奴役他们的暴政之轭下，群众被眼前的光鲜所炫目，他们不肯放开心智去思考宇宙的王权，以及它属于谁。

The kingdom of Egypt and the rivers flowing at Pharaoh s feet are there, before their very eyes. The masses are deluded by such apparent power and splendour. By contrast, the kingdom of the heavens and earth, and all that is between them, compared to which Egypt is no more than a little particle, requires believing hearts to perceive. Only such believers can draw the right comparison. Under the yoke of tyranny that has long subjugated them, the masses are dazzled by the glitter they see before them. They do not stretch their minds to reflect on the kingdom of the universe and to whom it belongs.

法老懂得如何操纵子民的心，并以自己的财富迷惑他们："难道我不比这个卑贱而几乎说不清楚话的人更好吗？"（第52节）他所说的"这个卑贱的人"，意思是穆萨不是国王，不是王子，也不是有权势或富有的人。或者，他指的是穆萨属于以色列人，那是埃及一个卑贱且受奴役的群体。

Pharaoh knew how to manipulate his peoples hearts and delude them with his riches: “Am I not better than this contemptible wretch who can hardly make his meaning clear?' (Verse 52) What he meant by referring to 'this contemptible wretch' was that Moses was not a king, a prince, or a man of power or wealth. Or perhaps he meant that Moses belonged to the Israelites, a wretched and enslaved community in Egypt.

他的另一种描述，即说摩西是“言语不清”的人，指的是他有口吃的毛病。然而，到了他与法老会面之时，摩西已经因他的祈祷而被真主治愈，这一点在经文中有所体现：“我的主啊！求你为我开拓心胸，使我的事情易行，解开我舌上的结，使人能明白我的话。”（20：25-28）此时，没有任何东西再阻碍他把自己的意思讲清楚了。然而在群众的眼中，法老凭借他的世俗王国，却比摩西更为尊贵，尽管摩西拥有真理之言，是先知，并且宣扬能保障人们免入火狱的信仰。

His other description of Moses as one 'who can hardly make his meaning clear refers to his speech impediment. By the time of this encounter with Pharaoh, however, Moses was cured of this by God in answer to his prayer: “My Lord, open up my heart [to Your light], and make my mission easy for me, and free my tongue from its impediment, so that people may understand what I say." (20: 25-28) Nothing now prevented him from making his meaning clear. In the eyes of the masses, Pharaoh, with his terrestrial kingdom, was better than Moses, even though he had the word of truth, was a prophet, and advocated the faith that ensured safety from hell.

"为什么没有金镯子赐给他？"（第53节）难道证实神圣的信息需要像金镯子这样微不足道的东西吗？难道一件琐碎之物竟被看得比神赐予祂使者的神迹更为重要吗？或者，法老的意思也许是：摩西应当被加冕为王，以便既有信息，又有权力。 "为什么没有天使与他一同降临？"（第53节）这是另一种欺骗性的反对意见，常被用来针对神的使者。

“ Why have no bracelets of gold been given to him?' (Verse 53) Is such a petty thing as a gold bracelet needed to confirm a Divine message? Is a mere trifling to be valued as greater than the miracles God gave to His messenger? Or, perhaps, Pharaoh meant that Moses should have been crowned as king to give him power as well as the message. “ Why have no angels come to accompany him?' (Verse 53) This is yet another deceptive objection, one that is often levelled at God s messengers.

"如此,他愚弄了他的人民,他们便服从了他。他们是堕落于邪恶之中的人。"(第54节)暴君愚弄其人民,这是人所熟知的故事。首先,他们使人民与一切知识来源隔绝,将事实扣留,直至事实被遗忘、不再有人探求。他们运用各种手段施加影响,直到人们的心智完全被说服。此后,愚弄他们并引导他们走向暴君所想要的方向,就变得轻而易举。然而,暴君若要这样对待其人民,除非他们是悖逆者,背离了上主的正道,抛弃了信仰的准则,否则是做不到的。相反,想要欺骗信士或愚弄他们,则极其困难。因此,《古兰经》给出了法老所得到其人民回应的原因:"如此,他愚弄了他的人民,他们便服从了他。他们是堕落于邪恶之中的人。"(第54节)

“ Thus did he make fools of his people, and they obeyed him. They were people lost in evil." (Verse 54) That tyrants make fools of their people is a familiar story. First of all, they isolate their people from all sources of knowledge, withholding the facts until they are forgotten and no longer sought after. They use all types of influences until their minds are fully convinced of them. Thereafter, it is easy to make fools of them and lead them wherever they want them to go. Yet no tyrant can do this to his people unless they are transgressors, turning away from God’s straight path after having abandoned the standards of His faith. Conversely, it is extremely difficult to try to delude believers or make fools of them. Hence, the Qur’an gives the reason for the response Pharaoh received from his people: “ Thus did he make fools of his people, and they obeyed him. They were people lost in evil." (Verse 54)

考验、警告与教育的时期已经结束。真主完全知道这些人不会相信。众人心甘情愿地服从法老这位傲慢的暴君，对真主的光明和祂清晰的迹象视而不见。因此，警告必须得到应验，真主的话语随之降下："当他们激怒了我时，我便惩罚了他们，把他们全部淹没；于是我使他们成为过去，并使他们成为后人的鉴戒。"（第55-56节）

The time of tests, warnings and education was over. God was fully aware that these people would not believe. The masses willingly obeyed Pharaoh, an arrogant tyrant, turning a blind eye to God’s light and His clear signs. Therefore, the warning had to be fulfilled and God’s word was issued: “ When they incurred Our anger, We inflicted Our retribution on them and drowned them all; and so We made them a thing of the past and an example for later generations" (Verses 55-56)

在此，真主在谈论自己，内容是他对被毁灭之人施加的惩罚，以此彰显他无限的大能。经文所描述的情形是：这些人犯下了滔天大罪，招致了真主的愤怒。因此，"我让他们尝到了我的惩罚，把他们全部淹没"，指的是法老、他族中的权贵以及他的军队。他们追赶穆萨及其族人时，便是这样走向了末路。

Here, God is speaking about Himself in the context of retribution inflicted on people whom He destroyed. This is meant to highlight His limitless power. What the surah describes is a situation where these people were guilty of a great crime incurring God’s anger. Therefore, “ We inflicted Our retribution on them and drowned them alt', meaning Pharaoh, the notables among his people and his army. In this way did they meet their end when they tried to pursue Moses and his people.

真主使他们成为每一代误入歧途者的先人。祂也使他们成为“后世的一个典范”。(第56节)因此,后来的民众应当了解他们的故事,并从中汲取其所传达的教训。

God made of them the ancestors of every erring generation. He also set them as “an example for later generations". (Verse 56) Hence, later communities should learn their story and benefit from the lessons it delivers.

因此,摩西故事中的这一段,反映出与异教阿拉伯人面对真主最后的使者时相似的态度。此处提及,是为了安慰和支持先知以及与他一同信道的人,并警告不信者不要落得与前人相似的下场。这是《古兰经》运用历史叙述作为劝诫性故事的一个例子。随后,本章又在阿拉伯人为其崇拜天使所作的辩护以及他们引用的类比——即某些基督徒崇拜耶稣——的背景下,给出了耶稣故事中的一段。这见于本章的最后一段经文。

Thus, this episode of Moses’ story reflects similar attitudes to those of the pagan Arabs as they confronted God’s last messenger. It is mentioned here so as to comfort and support the Prophet and those who believed with him. It warns the unbelievers against a fate similar to that of earlier people. This is one example of how the Qur’an uses a historical account as an edifying narrative. The surah then gives us an episode from Jesus’ story against the backdrop of the Arabs’ argument in defence of their worship of angels and the comparison they cite, as some Christians worship Jesus. This is given in the last passage of the surah.

AL-ZUKHRUF 金（自愿的盲目）26-56

概述

易卜拉欣所倡导的原则

托付真主信息的对象

超越生命财富的价值

哪一种同伴

使聋人听见

老生常谈的争论