我们在序言中概述了本章这一部分所讨论的主题。在详细讨论之前,应当指出,摩西生平的这段故事与本章的主旨紧密交织,并采用相同的风格,甚至使用相同的措辞和表达。法老家族中隐瞒自己信道的那个人,提出了本章前文已经提到的若干观点。他提醒法老、哈曼和戈拉赫,他们曾享有安逸与权势,并警告他们,可能会遭遇先前各个民族所遭受的命运,同时将此与他们在复活日可能遭遇的情形相提并论。他还提到那些争辩真主启示的人,以及真主如何憎恶他们,信士们也同样憎恶他们;这一事实在本章第一部分中也已提到。随后,本章描绘了他们在火狱中的境况:他们受到羞辱,竭力祈求,却得不到任何回应。本章前文也曾给出过类似的画面。

We outlined in the Prologue the theme discussed in this part of the surah. Before we discuss it in detail, we should observe that this episode from Moses’ life story is closely intertwined with the main theme of the surah, and uses the same style even to the extent of employing the same phrases and expressions. The man from Pharaohs household who concealed the fact that he was a believer following the true faith presents a number of ideas that have already been mentioned in the surah. He reminds Pharaoh, Haman and Korah that they were enjoying a life of comfort and authority, warning them against a fate similar to that which befell earlier communities and couples this with a warning against what may happen to them on the Day of Resurrection. He also refers to those who dispute Gods revelations and how God loathes them, as do the believers; a fact also already mentioned in the surah's first part. The surah then portrays their condition in hell, where they are humiliated, praying hard but without any response. A similar image was also given earlier.

由此可见,信仰的逻辑在各个世代都是相同的,各个社群中的所有信士都运用同样的论据。这是理所当然的,因为其逻辑与论据都源自同一个真理。因此,这一章经文自始至终都带着同一种氛围,赋予它一贯而独特的风格。这种独特性适用于《古兰经》中的每一章经文。

All this suggests that the logic of faith is the same across all generations, and all believers in all communities use the same arguments. This is only to be expected because the logic and the arguments are derived from the same truth. The surah, thus, carries the same ambience throughout, giving it its consistent and unique personality. Such uniqueness applies to each and every surah in the Qur’an.

难道他们没有在地上游历，看看那些在他们之前的人遭遇了怎样的结局吗？那些人在力量上比他们更强，在遗留于大地的痕迹上也更深。真主因他们的罪恶而惩罚了他们，他们也没有任何能够抵挡真主的保护者。这是因为他们的使者带着明确的证据来到他们中间，而他们却拒绝接受。于是真主惩罚了他们。祂是至能的，惩罚是严厉的。

Have they, then, never travelled through the land and beheld what happened in the end to those who lived before them? Greater were they in power than they are, and in the impact which they left on earth. God, however, took them to task for their sins, and they had none to defend them against God. That was because their messengers came to them with all the evidence of the truth, yet they rejected it. So God took them to task. He is Powerful, Stern in retribution.

（第21-22节）

(Verses 21-22)

这两节经文在本章前面已讨论的内容与摩西的故事之间起到了桥梁的作用。它向阿拉伯人发出提醒,指明历史的教训,并引导他们在大地上行走、思考那些在过去采取了与阿拉伯人对待先知穆罕默德ﷺ及其使命相同态度的民族的命运。经文指出,那些民族拥有超凡的力量,并在大地上留下了自己的痕迹。然而,当他们面对真主的大能时,其软弱显露无遗。他们的罪恶使他们与真正力量的源泉隔绝,并使信仰的力量——由真主的大能所支持——与他们对立。

These two verses provide a bridge between what has already been discussed in the surah and the story of Moses. It serves as a reminder to the Arabs, highlighting the lessons of history and directing them to go about in the land and reflect on the fate of those communities which in former times adopted the same attitude the Arabs showed towards the Prophet Muhammad and his message. It states that those communities commanded superior strength and left their mark on the land. Yet their weakness was all too clear when they faced Gods might. Their sins isolated them from the source of true strength and rallied against them the forces of faith, supported by Gods power:

“然而，真主因他们的罪过而惩罚了他们，他们也没有任何人能够抵御真主。”（第21节）事实上，除了信仰与善行所提供的保护之外，任何人都没有其他的庇护。否认天启的讯息，拒绝真主的使者以及他们所带来的明确真理的证据，必然导致毁灭："那是因为他们的使者带着明证来到他们那里，他们却不信，于是真主惩罚了他们。他是大能的，严厉惩罚的。"（第22节）

“God, however, took them to task for their sins, and they had none to defend them against God” (Verse 21) There is, in fact, no protection for anyone other than what is provided by faith and good action. To deny the Divine message and reject Gods messengers and the clear evidence of the truth they provide will inevitably lead to ruin: “That was because their messengers came to them with all the evidence of the truth, yet they rejected it. So God took them to task. He is Powerful, Stern in retribution.” (Verse 22)

这段对前代不信道者群体的概括性提及之后，接着举了一个例子，说明那些因罪行而被真主惩罚的人。这个例子就是法老、哈曼和戈伦，以及其他傲慢和暴虐的势力。

This general reference to earlier communities of unbelievers is followed by an example of such people whom God smote as a result of their sins. The example is provided by Pharaoh, Haman and Korah, together with other arrogant and tyrannical forces.

本章并未详述这次初次相遇之后的事情，也省略了与术士的较量——当时穆萨的杖吞下了他们的伪术，迫使他们宣布归信那胜利的真理。相反，它转而叙述这些初始事件之后的情形："当他带着我所降示的真理来到他们那里时，他们说：'你们要杀死与他同信者的儿子，只留下他们的女人。'"（第25节）在这节经文尚未结束之前，便紧接着对这种态度作出了评论："不信者的阴谋，只会导致失败。"（第25节）

The surah does not dwell on what happened after this first encounter, omitting the match with the sorcerers when Moses’ staff swallowed their trickery and forced them to declare their acceptance of triumphant truth. Instead, it goes on to the situation that prevailed after these initial events: “ When he came to them, setting forth the truth from Us, they said: 'Kill the sons ofthose who share his faith, and spare only their women. (Verse 25) A comment on this attitude is given straight away, before the verse is even finished: “ Yet the schemes ofthe unbelievers can only go wrong” (Verse 25)

每当暴政面对它无法反驳的清晰论证时，便会诉诸这类手段。它畏惧真理凭借清晰有力、直接诉诸健全人性的论据而占据上风。

Whenever tyranny is faced with a clear argument it cannot refute, it resorts to such tactics. It dreads that truth should prevail with its clear and strong arguments that appeal directly to sound human nature.

法老目睹了自己召集来希望击败穆萨的那些巫师，如何率先响应真理，当即宣布自己信道。相反，法老、哈曼和戈拉斯却说："你们要杀掉信奉他的人的儿子，只留下他们的妇女。"（第25节）

Pharaoh witnessed how his sorcerers, whom he marshalled in the hope that they would defeat Moses, were the first to respond to the truth, immediately declaring themselves as believers. By contrast, Pharaoh, Haman and Korah said: "Kill the sons ofthose who share his faith, and spare only their women” (Verse 25)

在穆萨出生的时候，法老也曾颁布过类似的命令。

At the time Moses was born, Pharaoh had issued a similar decree.

我们现在需要考虑的是，下达那项命令的法老是否已经去世，并由他的儿子或王储继位。

What we now need to consider is whether the Pharaoh who issued that decree had died and been succeeded by his son or crown prince.

再者,在这位新法老统治之下,先前的那道命令是否已经停止,直到穆萨归来并以他的使命与之对质,我们并不确定。穆萨毕竟在这位法老还是王储时就已为他所熟知,而且他知道穆萨是在王宫里长大的。他也知道先前那道杀害以色列人的男婴、留下女婴的命令。如今,他的臣僚们提到这道命令,建议法老特别将其用于那些信从穆萨的人身上,无论是那些术士,还是那少数接受穆萨使命的以色列人,尽管他们畏惧法老及其军队。

Furthermore, whether under this new Pharaoh, the original decree had been stopped, until Moses came back and confronted him with his message. Moses was after all known to this Pharaoh when he was a crown prince, and was aware that Moses had been brought up in the palace. He was also aware of the original decree to slay the male children of the Israelites and to spare their females. Now, his courtiers refer to this decree, advising Pharaoh to apply it in particular to those who believed with Moses, be they the sorcerers or the minority of Israelites who accepted Moses’ message despite fearing Pharaoh and his forces.

这时，一个来自法老本族、已信奉真理却将信仰隐藏起来的人，开始为穆萨辩护。他在向法老及其臣属进言时，试图以忠告打动他们的心，并提出极具说服力的论据，将事实与可怕的后果结合起来。

At this point, a man from Pharaohs own household who had accepted the truth but kept his faith secret begins his argument in defence of Moses. In his address to Pharaoh and his courtiers, the man tries to touch their hearts with his advice and makes very convincing arguments that combine facts with the prospect of dreadful consequences.

有一位属于法老家族的信士，他此前一直隐瞒自己的信仰，他说：你们要因为一个人说“安拉是我的主”而杀他吗？他已经从你们的主那里带来了明证。如果他是说谎者，他的谎言必归于他自己；如果他说的是实话，他所警告你们的那些事，必定会降临到你们身上。真主不会引导那些妄自撒谎、越轨的人。我的民众啊！今天国土归你们所有，你们在这片土地上占据着优势；但如果真主的惩罚降临到我们身上，谁来救我们呢？法老说：我只把我所见的意见呈给你们，我只引导你们走上正道。那位信道的人又说：我的民众啊！我担心你们会遭遇从前各民族所遭遇的那种灾难，就像努哈的民族、阿德人、赛莫德人以及在他们之后的人们所遭遇的那样。真主不会对他的仆人有任何不公正。

A believing man ofPharaoh's family, who until then had concealed his faith, said: Would you kill a man because he says, 'God is my Lord,' when he has brought you all evidence ofthe truth from your Lord? Ifhe is a liar, his lie willfall back on him; but ifhe is speaking the truth, something ofwhat he warns you against is bound to befall you. God will not grace with His guidance anyone who is a lying transgressor. My people! Yours is the dominion today, having the upper hand in the land; but who will rescue us from God's punishment should it befall us? Pharaoh said: 7 am only putting before you what I see myself; and I am guiding you to none other than the path of rectitude.' Then said the man who believed: My people! I fear for you the like of what one day befell earlier communities; the like of what happened to Noah's people, to the lAd, and Thamud and those who came after them. God does not will any injustice for His creatures.

"我的民族啊！我实在为你们担心那审判的日子，那一天人们将彼此呼喊；那一天你们将转身逃避，没有人能在真主面前保护你们。凡是真主使其迷误的人，就没有引导者。在此之前，约瑟曾带着明证来到你们那里，但你们对他所带来的讯息始终心存怀疑。待他死后，你们说：'真主绝不会再派遣任何使者了。'如此，真主使那些过度悖逆、心存疑虑的人迷误。"

And, my people! Ifear for you the Day [ofJudgement] when people will call out to one another [in distress]; the Day when you shall turn back and flee, with no one to defend you against God. He whom God lets go astray can never find a guide. Long before this, Joseph came to you with clear evidence of the truth; but you never ceased to cast doubt on the message he brought you. When he died, you said: 'God will never send any messenger after him. 'In this way God lets go astray those who are transgressors and live in doubt.

那些在没有任何权威依据的情况下争辩神的启示的人，他们所做的事，在神和信道者看来是极其可憎的。神就这样封住了每一个傲慢暴虐者的心。（经文28-35节）

Those who dispute God's revelations, with no authority granted to them, commit something that is exceedingly loathsome in the sight of God and of those who believe. In this way God sets a seal on the heart ofevery arrogant tyrant. (Verses 28-35)

尽管信士提出了如此有力的论证,法老仍然执迷不悟,固执地拒绝真理。然而,他却假装想要查明穆萨所说的是否属实。由此看来,信士的论证极具说服力、切中要害,以至于法老和他的臣僚们无法完全置之不理。于是,法老设法为自己找一条出路:

Despite such solid arguments from the believer, Pharaoh persisted in his erring ways, adamant in his rejection of the truth. However, he sought to pretend that he wanted to find out whether what Moses said was true. It appears then that the believers argument was so convincing and hard-hitting that Pharaoh and his courtiers could not totally ignore it. Therefore, Pharaoh tried to find a way out:

法老说:“哈曼啊!你为我建造一座高塔,好让我找到通达天路的途径,使我能够通向天上,看看摩西所说的那位神。我确信他是在撒谎。”法老就这样美化了他那恶劣的行为,并被阻挡在正道之外。法老的诡计只导致了毁灭。(经文36-37节)

Pharaoh said: 'Haman! Build me a lofty tower that I may attain the right means; the means of approach to the heavens, so that I may have a look at this god of Moses. I am convinced that he is lying.' Thus, goodly seemed to Pharaoh the evil ofhis deed, and he was barred from the right path. Pharaoh's scheming led only to ruin, (yerses 36-37)

于是,法老吩咐他的大臣哈曼为他建造一座非常高的塔,以便他能够攀登上去,窥看天上,寻找穆萨的上帝。他还补充说:“我确信他在撒谎。”法老采取这种手段,是为了不必面对真相,因为真相会迫使他承认上帝的独一。

Thus, Pharaoh instructed Haman, his minister, to build him a very high tower so that he might climb and look into the heavens searching for Moses’ God. He also added: 7 am convinced he is lying.' Pharaoh resorted to this manoeuvring so that he did not have to face the truth which would compel him to acknowledge Gods oneness.

这样的承认将使他失去王位，并打破其王国所依托的种种传说。法老会有这样的理解，或者他真的想以如此愚蠢、如此物质化的方式去寻找穆萨的主，这都是不太可能的。事实上，法老本应具有很高的教育水平和知识。

Such acknowledgement would lose him his throne and dispel the legends upon which his kingdom was based. It is improbable that such was Pharaohs understanding, or that he seriously wanted to look for Moses’ God in this stupid, physical way. In fact, Pharaoh would have attained a high standard of education and knowledge.

因此,他的话语一方面确实暴露了他的嘲弄,另一方面也暴露了他的诡计。他想让人们以为他公正无私,愿意检验穆萨的主张。或者,这一策略也可能是他在信士提出的有力论证面前的退缩。无论他行为背后的真相如何,所有这些可能性都表明,他坚持错误的道路,傲慢地否认真理。“法老就这样把他恶劣的行为看作美好的,而他被阻止走上正道。”(第37节)由于他选择坚持虚妄和偏离正道,他理应如此被阻止。这一章的注释清楚地表明,这种谋划只会导致失败和彻底的毁灭。“法老的谋划只会导致毁灭。”(第37节)

Therefore, his words really betray his ridicule on the one hand and trickery on the other. He wanted to deceive people into thinking that he was fair-minded, willing to test Moses’ claims. Or perhaps this manoeuvre was meant as a retreat in the face of the strong logic advanced by the believer. Whatever is the truth behind his actions, all these possibilities indicate that he persisted in his erring ways, arrogantly denying the truth. “ Thus, goodly seemed to Pharaoh the evil ofhis deed, and he was barredfrom the right path." (Verse 37) He deserved to be so barred, having chosen to persist with falsehood and deviancy. The surah's comment makes clear that such scheming can only lead to failure and utter loss. “Pharaoh's scheming led only to ruin" (Verse 37)

该章并未详述此后穆萨、法老与以色列后裔之间所发生的事，直至法老溺毙、而穆萨及其族人获救的情形。相反，它只略微揭示了此后所发生的事，实际上，是关于生命本身之后的景象：

The surah does not dwell on what happened between Moses, Pharaoh and the Children of Israel after this, up to the point of Pharaohs drowning while Moses and his people were saved. Instead, it affords some glimpses of what happened thereafter, indeed, after life itself:

真主使他免于他们的诡计之恶,而法老的族众则将遭受严酷的刑罚:他们每早每晚被带到火狱前,而当末日来临时,将有声音说:"让法老的族众进入最严厉的刑罚。"他们在火中彼此争论:弱者对那些自高自大的人说:"我们曾经是你们的追随者,那么你们能否替我们分担一些火刑呢?"自高自大的人回答说:"我们都身处其中。真主已在他的众仆之间作出了判决。"火狱中的人对看守火狱的天使说:"你们向你们的主祈求,让我们的刑罚减轻一天吧。"他们问:"你们的使者不是带着明显的证据来到你们那里吗?"他们说:"是的。"看守说:"那你们就祈求吧!"然而,不信道者的祈求必将徒劳无功。(经文45-50节)

God delivered him from the evils oftheir scheming, whereas grievous suffering was to encompass Pharaoh's folk: before the fire they are brought, morning and evening, and then on the Day when the Last Hour comes, it will be said: 'Cast Pharaoh's people into the worst suffering.' They will contend with one another in the fire: the weak will say to those who were arrogant, 'We have been your followers, so can you relieve us of some share of the fire?' The arrogant will reply: 'We are all in it together. For God has judged between His creatures. ' Those in the fire will say to the keepers of hell: 'Pray to your Lord that He lighten this suffering ofours, though it be for one day only.' They will ask: 'Didyour messengers not come to you with clear evidence ofthe truth?' They will say: 'Yes, indeed.' [The keepers ofhell] will say: 'Pray, then!' But the prayers ofthe unbelievers will be all in vain, (y^rses 45-50)

这个现世已经结束,我们看到了紧随其后的第一件事。我们看到,那位说出真理的信士得到了拯救,免于法老及其党羽的阴谋。他们既不能在今世伤害他,也不能在后世伤害他。相反,法老的族人则陷入了苦难之中:"他们早晚被带到火狱前,到末日来临的那天,将有话说:你们让法老的党羽进入最严厉的刑罚。"(第46节)

This present world is over, and we see the first event that succeeds it. We see the believer who stated the truth being saved from Pharaoh and his aides’ scheming. They could not cause him any harm in this world, nor after it. By contrast, Pharaoh’s folk were engulfed by suffering: “Before the fire they are brought, morning and evening and then on the Day when the Last Hour comes, it will be said: Cast Pharaoh's people into the worst suffering." (Verse 46)

这节经文的措辞表明，他们是在死亡与审判日之间的这段时间里被带到火狱面前的。

The way this verse is phrased suggests that they are brought before the fire during the time between their death and the Day ofJudgement.

这可能指的是坟墓中所遭受的刑罚。接下来的经文说："至于审判日降临之时，（将有命令）：你们让法老的众人进入最严厉的刑罚。"这表明，这种刑罚先于审判日。这是一种可怕的惩罚：他们早晚被置于火中，或是让他们预感到火的焚烧与痛苦，这已是极大的苦难；或是让他们亲身经历，那就更加可怕。然后，在审判日，他们将被投入最严厉的刑罚之中。

This may be a reference to the torment suffered in the grave. The statement that follows reads: 'and then on the Day when the Last Hour comes, it will be said: Cast Pharaoh's people into the worst suffering.' This means that this suffering precedes the Day of Judgement. It is a terrible punishment involving exposure to the fire morning and evening, either to make them expect its burning and pain, which is a terrible suffering, or to experience it, which is even worse. Then, on the Day of Judgement, they will be cast into the worst suffering.

该章随后对整个事件及其前文作了一番评述，提到了那些因对真主的启示持否定态度而遭受真主惩罚的各个民族。

The surah then adds a comment on the whole episode and what preceded it of reference to the different communities which suffered Gods punishment after taking a negative attitude towards His message.

{诚然，我必在今世的生活中，并在众见证人站立的那日，援助我的使者和信道的人。那日，不义者的托词无益于他们；他们将遭受弃绝，并且将有最恶劣的住所。我确已把指引赐予穆萨，并把经典传给以色列的后裔，作为指引和对有理智者的教诫。故你应当忍耐，真主的应许必定实现。你应当为你的罪过求饶，并在晚上和清晨赞颂你的主，赞美他的超绝。}（第51节至第55节）

We shall indeed support Our messengers and the believers both in this world's life and on the Day when all the witnesses shall stand up. On that Day their excuses will be ofno avail to the wrongdoers: theirfate will be rejection, and they will have the worst ofhomes. And indeed, We bestowed Our guidance on Moses, and passed down the Book to the Children of Israel as a guide and a reminder to people of understanding. Therefore, remain patient in adversity, for God's promise always comes true. Ask forgiveness for your sins, and extol your Lord's glory and praise evening and morning. (Verses 51-55)

这一确定性的评论，恰与此决定性的局面相称。我们已得到一个例证，说明真理与虚妄的终局，既在今世，也在后世。我们看到法老及其权贵在今世所遭遇的结局，也看到他们在火狱中相互争辩，极其屈辱。这些民族的结局正是如此，正如《古兰经》所言："我确会support我的使者和信士们，无论在今世的生活中，还是在众证人起立的那日。在那日，不义者的托词将无济于事；他们必遭诅斥，并且将有最恶劣的住所。"（第40章第51-52节）

This definitive comment suits the decisive situation. We have been given an example of the end of truth and falsehood, both in this world and in the life to come. We have seen what fate befell Pharaoh and his noblemen in this life, and we have seen them disputing in hell, utterly humiliated. Such is the end of these communities, as stated in the Qur’an: “We shall indeed support Our messengers and the believers both in this world's life and on the Day when all the witnesses shall stand up. On that Day their excuses will be of no avail to the wrongdoers: their fate will be rejection, and they will have the worst of homes." (Verses 51-52)

至于来世的生活，或许没有哪位相信死后复生的信徒会对此有所争议。他们也找不到争论的理由。至于今世的胜利，这一点可能需要一些解释。

As for the life to come, perhaps no believer in life after death will argue about this. They do not find any reason to argue. As for victory in this present world, this may need some explanation.

真主的应许清晰而确定:"我必定助佑我的使者和信士们,在今世的生活中,并且……"(第40章第51节)

God’s promise is clear and definitive: “ We shall indeed support Our messengers and the believers both in this world's life and... ” (Verse 51)

然而我们看到，有些使者被杀害，有些使者在遭到拒绝和驱逐后不得不离开家园。也有一些信士遭受了极其严重的苦难；有些人被投入火坑；有些人殉道；还有些人生活在极其艰难的处境之中。那么，神在今世给予他们支持的应许又怎样呢？撒旦竭力利用这种情况，千方百计地动摇人们的信仰。

Yet we see that some messengers were killed, and some had to abandon their homes after being rejected and driven out. Some believers have also been exposed to grievous suffering; some were thrown into the fire pit; some fell martyrs; some live in exceedingly difficult circumstances. What happens, then, to God’s promise of support being given to them in this present life? Satan tries hard to exploit this situation, working hard to shake people’s faith.