这是同一信息在另一个阶段的传扬，传的仍是同一信仰。这里叙述的是舒阿卜和他在麦德彦居住的民众的故事。除了信仰与真主的独一性这一核心问题之外，这里还涉及商业交易中的诚实与公正问题。这一问题与对真主的信仰、唯独顺从祂以及实施祂的律法密切相关。然而，麦德彦人对于把这两个问题联系在一起感到十分惊讶。

This is yet another stage of the same message preaching the same faith. Here we have an account of Shu`ayb and his people, who lived at Madyan. Coupled with the main issue of faith and God’s oneness, we also have here the issue of honesty and justice in business transactions. It is an issue closely related to faith in God, submission to Him alone and the implementation of His laws. The people of Madyan, however, were totally astonished at the two issues being linked together.

他们无法理解金融交易与礼拜之间的关系，而礼拜正是对真主顺从的体现。

They could not comprehend the relationship between financial transactions and prayer, which is a manifestation of submission to God.

这段历史的叙述脉络与关于胡德和阿德族、以及萨利赫和萨莫德族的记载相同。然而，它的结局，以及描绘最终结果所用的风格和措辞，却更接近萨利赫的故事。事实上，这两段历史描述了两个民族遭遇的同一类苦难，并且用相似的措辞来表达。

The history given here follows the same lines as the accounts of Hūd with the `Ād, and Şāliĥ with the Thamūd. Its conclusion, and the style and expressions used to portray the final outcome, however, make it more akin to Şāliĥ’s history. Indeed the two histories portray the same type of suffering, expressed in similar terms, befalling the two peoples.

“我们曾派遣他们的兄弟舒阿伊卜到麦德彦人那里。他说：‘我的民众啊！你们只应崇拜真主。”

“And to Madyan We sent their brother Shu`ayb. He said: ‘My people! Worship God alone.

“你们除他以外，别无应当崇拜的主。”（第84节）唯独顺服真主，是信仰的第一条款，是生活的第一准则，是法律与人际交往的首要原则。若缺少这一原则，信仰、崇拜与人际往来便无法走上正确的轨道。

You have no deity other than Him.’” (Verse 84) Submission to God alone is the first article of faith as well as the first rule of life and the first principle of law and human transactions. It is the principle without which faith, worship or human dealings cannot take their proper shape.

“不要缺斤短两。我看你们现在生活富足，但我担心你们会遭遇一个无所不包的可怕日子所带来的灾难。我的民众啊，你们要完全公正地足量足秤，不要克扣人们应得的东西，也不要在大地上以恶行制造败坏。若你们确实信仰，那么真主所赐予的，对你们而言更好。我不是你们的看护人。”（第84至86节） 这里所涉及的主要问题是诚实与公正，其重要性仅次于信仰与顺服真主的问题。换言之，这是关乎信仰基础上商业交易所应遵循的法律的问题。麦德彦人的国土是位于汉志与叙利亚之间的一片地域。他们常常缺斤短两，从而克扣他人应得的权益，也就是说，他们给别人的东西价值低于其货物的应有价值。他们的不端行为损害了他们的正直与荣誉，显示出他们无论外在还是内心都远不清洁。他们所处的地理位置使其能够控制往来于阿拉伯半岛南北之间的商队贸易路线，从而得以对他人的贸易强加不公正的条件。

“Do not give short measure and weight. I see you now in a happy state, yet I dread lest suffering befall you on a fateful day which will encompass all. My people, always give full measure and weight, in all fairness, and do not deprive people of what is rightfully theirs, and do not spread corruption on earth by wicked actions. That which rests with God is better for you, if you truly believe. I am not your keeper.” (Verses 84-86) The main issue here is honesty and justice, which comes second only to the issue of faith and submission to God. In other words, it is the issue of the law which governs business dealings on the basis of faith. The people of Madyan, whose country was an enclave of land lying between Hijaz and Syria, used to give short measure and weight, thus wronging other people in respect of what was rightfully theirs. That is, they used to give other people less than the value of their goods. Their misconduct reflected badly on their integrity and honour and showed that they were far from clean both externally and at heart. Their geographical position meant that they were able to control the trade route of the caravans moving between the north and the south of Arabia. This enabled them to dictate unfair terms on other peoples’ trade.

在这里，我们看到了一方面对真主独一的信仰、对祂独自顺服，与另一方面诚实、公平交易、正当交易，以及打击个人或政府所实施的各种欺诈和偷窃之间的联系。这种联系似乎是一种保障，确保人类过上更好的生活，并在人们之间实现公正与和平。这是唯一以敬畏真主、追求祂的喜悦为基础的保障。因此，它拥有非常坚实的根基，不会受到特殊利益或个人私欲的影响。

Here we see the link between believing in God’s oneness and submission to Him alone on the one hand, and honesty, fair trading, honourable transactions and combating all kinds of cheating and stealing, whether perpetrated by individuals or governments, on the other. This relationship appears to be a safeguard ensuring a better human life, justice and peace among people. It is the only safeguard based on fearing God and seeking His pleasure. Hence, it has a very solid foundation which cannot be influenced by special interests or personal desires.

人们在不义的行为中已经变得冥顽不化。他们的回答带着讥讽，字里行间都透着讽刺。然而，这也显示出他们的无知和顽固不化："他们说：'舍尔icy卜啊，难道你的拜功命令你要我们舍弃我们祖先所崇拜的一切，或者让我们不能随意处置自己的财产吗？你确实是那位宽厚而正直的人！'"（第87节）

The people of Madyan were hardened in their corrupt practices. Their reply was sarcastic. Every word of it smacked of sarcasm. Yet it also indicated their ignorance and mulish obstinacy: “They said: ‘Shu`ayb, do your prayers compel you to demand of us that we should renounce all that our forefathers worshipped, or that we refrain from doing what we please with our property? You are indeed the one who is clement and right- minded!’” (Verse 87)

他们没有意识到，也不愿意意识到，礼拜是信仰所要求的，是对真正顺服真主的体现。若不承认真主的独一性，并弃绝他们或其祖先所崇拜的一切，信仰便无法成立。同样，若不施行真主在贸易与金融以及生活各个领域的立法，信仰也无法成立。这些都是一个完整的整体，信仰不能与礼拜，或与涵盖人类生活各个方面的律法相分离。

They did not realize, nor wanted to realize, that prayers are required by faith, as a manifestation of true submission to God. Faith cannot be established without the recognition of God’s oneness and the renunciation of everything else they or their forefathers worshipped. Likewise, it cannot be established unless God’s legislation in matters of trade and finance, as well as in all spheres of life, are implemented. All these are a complete whole, and faith cannot be separated from prayers or legislation which caters for all aspects of human life.

据说麦德彦人曾对信仰与崇拜、以及二者与商业交易之间的关系怀有错误的观念，这事发生在很久以前。然而，与其长篇累牍地谴责他们的态度，我们更应当提醒自己：今天的人们所坚持的某些观念，与舒阿йб的族人所持的并无太大不同。我们今天周围所见的蒙昧时代（jāhiliyyah），并不比先前的那个更好，也不更有智慧。舒阿йб的族人所实行的、把神性归于真主之外其他存在的做法，今天仍然为大多数人所奉行，其中也包括那些自称为犹太教徒、基督徒或穆斯林的人。他们都试图在信仰与崇拜一方，和法律与商业交易另一方之间，建立起一道隔离的屏障。他们声称，信仰与崇拜属于真主，应当依照祂的指示来进行；而法律与商业则与祂无关，应当依照某个其他权威的命令来进行。这实际上正是以同位者归于真主的本质。

The people of Madyan, who had such an ill-conceived idea of the connection between faith and worship, and between the two and business transactions lived a long time ago. But rather than denounce their attitude at length we should remind ourselves that people today stick to certain concepts which are not much different from those of Shu`ayb’s people. The world of jāhiliyyah which we see around us today is not much better or more intelligent than the earlier one. The sort of ascription of Godhead to other beings alongside God, which was practised by Shu`ayb’s people, is still practised today by most of mankind, including those who claim to be Jews, Christians, or Muslims. All try to establish a barrier separating faith and worship on the one hand and law and business transactions on the other. They claim that faith and worship belong to God and should be conducted according to His instructions, while the law and business do not concern Him. These should be conducted according to the bidding of some other authority. This is indeed the essence of attributing partners to God.

我们不可忘记，今天的犹太人是唯一坚持依照其信仰和宗教律法处理交易的民族，尽管其信仰中已渗入了种种扭曲。

舒尔behavior—不，应为： 舒阿卡布（Shu`ayb）完全确信自己所传之真理，也清楚他的族人愚昧短视，因此不为他们的嘲讽所动。相反，他温和地告诉他们，自己所持的立场，是建立在他主的明证之上的，这明证他在内心深处能够真切感受到。他向他们解释说，自己对所倡导的真理有充分的把握，因为他的见识远远超过他们。当他呼吁他们坚守诚实交易时，这种诚实所带来的效果同样也适用于他自己，因为他本人也是一名商人。他并不谋求任何为自己而实现的私利。他也无意背着他们去做他所禁止他们做的事，以便自己独占一个没有竞争的市场。他的呼吁是一种革新与改革，其中也包括他自己。他所吩咐他们遵循的道路，不会给他们带来任何损失，尽管他们错误地这样认为。

Shu`ayb, fully confident of the truth of his message, and aware of his people’s ignorance and short-sightedness, does not let their sarcasm affect him. On the contrary, he seeks to inform them politely that he takes his stand on clear evidence from his Lord, which he feels in his innermost heart. He explains to them that he is fully confident of the truth of what he advocates because his knowledge far exceeds theirs. When he calls on them to stick to honest dealings, the effects of such honesty also apply to him since he is a businessman. He is after no personal gain which he seeks to realize for himself. He does not intend to do behind their backs what he has forbidden them so that he enjoys a market free from competition. His call is one of reform which includes himself. The path he enjoins them to follow will not cause them any losses, as they mistakenly think.

他说:"我的族人啊!如果我依据从我的主而来的明证,而祂又赐给我美好的给养,(那么我怎能不遵从祂的命令呢?)我并不想背着你们去做我禁止你们做的事。我所期望的只是尽我所能去修正事务。我的成功只在于真主。我信靠祂,并且一切都向祂归依。"(第88节)

He said: Think, my people! If I take my stand on a clear evidence from my Lord and He has provided me with goodly sustenance which He alone can give? I have no desire to do, in opposition to you, what I ask you not to do. All that I desire is to set things to rights in so far as it lies within my power. My success depends on God alone. In Him have I placed my trust, and to Him I always turn.’ (Verse 88)

舒阿especially: 舒艾布(Shu`ayb)以友善而动人的态度对他们说话，提醒他们自己与他们之间的密切关系：“我的族人啊！如果我依据来自我主的明证而立足……”我毫无疑问地感受到祂的临在，我确信正是祂将启示赐予我，并命令我向你们传达祂的讯息。我怀着充分的信心和确定，依据这一对我而言非常真实的明证而坚定立场。祂也赐给我美好的给养，这是唯有祂才能赐予的……其中一部分正是我用来经营生意的我自己的财富。

Shu`ayb addresses them in a friendly and appealing way, reminding them of his close links with them: “Think my people. ‘If l take my stand on a clear evidence from my Lord.’” I feel His presence beyond any doubt, and I am certain that it is He who bestows revelations on me, and instructs me to convey His message to you. With full confidence and certainty I take my stand, based on this evidence which is to me very real. And He has provided me with goodly sustenance which He alone can give...” Part of this is my own wealth with which I conduct my business.

“我无意违背你们而去做我所禁止你们做的事。”（第88节）我并不谋求任何因此而获得的私利。“我所希望的，只是尽我所能去纠正事情。”（第88节）

“I have no desire to do, in opposition to you, what I ask you not to do.” (Verse 88) I am after no personal gain which I may realize by so doing. “All that I desire is to set things right in so far as it lies within my power.” (Verse 88)

“他们说：‘舒阿业布啊，我们对你所说的大部分都听不懂。但我们确实看到，你在我们中间是多么软弱。若不是因为你的家族，我们早就用石头砸死你了。你在我们中间并没有什么大的威望。’”（第91节）麦德彦人向舒阿业布清楚表明，他们已厌烦了他和他的讯息。他们不想了解他所陈述的真理，也不在乎任何与他们的生活态度或习俗相左的东西。因此，在他们看来，只有身体的力量才有意义。纯粹的真理，无论其论证多么有力，若不以物质力量为后盾，就没有任何真正的分量。

“They said: ‘Shu`ayb, we cannot understand much of what you say. But we do see clearly how weak you are in our midst. Were it not for your family, we would have stoned you. You do not command a position of great respect among us.’” (Verse 91) The people of Madyan made it clear to Shu`ayb that they were fed up with him and with his message. They did not want to know anything about the truth he was presenting and did not care for anything which differed with their attitude to life or with their practices. Thus, in their view, only physical strength mattered. Plain truth was of no real significance, regardless of the strength of its argument, if it was not supported by physical power:

“我们确实看到你在我们中间是多么软弱。若不是因为你的家族，我们早就用石头砸死你了。”阻止他们这样做的，是他们顾虑到舒阿卜的部族和家族的力量，他们以为这些人会出来为他辩护。他们没有顾虑到真主的大能，祂不会把自己的使者交给敌人的怜悯。他们粗鲁地对舒阿卜说：“你在我们中间没有什么崇高的地位。”他们既不尊重他作为一个高尚之人，也不尊重他自身的力量。他们只需考虑，如果他遭遇什么不测，他的部族可能会怎样行动。

“We do see clearly how weak you are in our midst. Were it not for your family, we would have stoned you.” What restrained them from doing so was the fact that they reckoned with the power of Shu`ayb’s clan and family who were supposed to come to his defence. They did not reckon with the power of God who would not leave His messenger to the mercy of His enemies. They rudely told Shu`ayb: “You do not command a position of great respect among us.” They had no respect for him as a noble person, nor for his own strength. They only had to consider what his clan might do if anything happened to him.

当人们缺乏正确的信仰、良好的品德和崇高的理想时，他们便不在乎自身利益或物质生活之外的任何事情。

When people are devoid of proper faith, sound values and noble ideals, they care nothing for anything beyond their immediate interests or their material well-being.

对他们而言，任何正当的事业或显而易见的真理都毫无神圣可言。只要真理的捍卫者看似没有足够的力量保护自己，他们便毫不迟疑地加以攻击。

To them, any good cause or apparent truth has no sanctity whatsoever. They do not hesitate to assault the advocates of God’s cause if these have no apparent power to protect them.

舒阿éŠ´å¸ƒå¯¹ä»–çš„æ°‘æ— å¯¹çœŸä¸»çš„å‚²æ…¢æ„Ÿåˆ°æ„¤æ€’ã€‚ä»–æ˜Žç¡®è¡¨ç¤ºï¼Œä»–çš„åŠ›é‡ä¸æ˜¯æ¥è‡ªä»–的部æ—或家æ—。他å‘他们指出，他们对能够影å“宇宙万物的真正力é‡å­˜åœ¨è¯¯åˆ¤ï¼Œå¹¶å‘Šè¯‰ä»–们，他们的乖戾ä¸ä¼šåœ¨çœŸä¸»é‚£é‡Œä¸ºä»–们带æ¥ä»»ä½•ç›Šå¤„ï¼Œå› ä¸ºçœŸä¸»æ€»æ˜¯æ´žæ‚‰äººä»¬çš„æ‰€ä½œæ‰€ä¸ºã€‚èˆé˜¿éŠ´å¸ƒè¯´å‡ºäº†ä»–的最åŽä¸€å¥è¯ï¼Œå¹¶ä¸Žä»–的民众分é“扳镳，ç†ç”±æ˜¯ä»–们之间没有共åŒçš„信仰基础。他警告他们，凡采å–他们这ç§æ€åº¦çš„人都会é‡åˆ°è‹¦éš¾ï¼Œç„¶åŽä»–便任由他们å¬å…¶è‡ªç„¶ã€‚

在本章所述的一系列历史故事中，最后提到的是穆萨和法老。这里只是非常简略地叙述，提及了故事的若干细节，却没有具体展开。经文记载了法老及其族人所遭受的结局，并生动而真切地描绘了复活日的场景。经文还阐明了一项伊斯兰基本原则：个人的责任不会因为他选择追随其主人或统治者而被忽略。

In the series of historical accounts given in this sūrah, the final reference is made to Moses and Pharaoh. We have here only a very brief account with several references to the details of the story, but no specifics are given here. The end which Pharaoh and his people met is recorded, along with a very vivid and real scene of the Day of Resurrection. We also have a statement of a basic Islamic principle whereby individual responsibility cannot be overlooked simply because the individual concerned chooses to follow his master or ruler.

这段叙述一开始讲的是真主派遣穆萨前往埃及的伟大君主法老及其政府中的权贵那里。真主赐予穆萨力量和清晰的权威。"我派遣穆萨携带我的迹象和明显的权威去见法老及其显贵。"（第96-97节）在宣布结局之前，并未给出任何细节。人们只是服从法老，违抗真主，尽管法老所做的一切都充满愚蠢、短视和过度行为。"然而，他们只追随法老的命令。法老的命令绝不会导向正道。"（第97节）

The account given here opens with God’s sending Moses to Pharaoh, the great ruler of Egypt, and the chiefs of his government. God gives Moses strength and clear authority. “We sent Moses with Our signs and a manifest authority to Pharaoh and his noble men.” (Verses 96-97) No details are given before the end is stated. The people simply obeyed Pharaoh and disobeyed God, despite all the stupidity, short- sightedness and excesses which characterized all that Pharaoh had done. “They, however, followed only Pharaoh’s bidding. Pharaoh’s bidding led by no means to what is right.” (Verse 97)

人们盲目地追随法老，未曾停下来思考他是否将他们引向正道。他们自轻自贱，践踏了自己的自由，以及真主所赋予他们的意志。因此，正如《古兰经》所述，法老将在复活日带领他们，而他们将跟随他，这是理所当然的："他将在复活日走在他的族人前面。"（第98节）

The people chose to follow Pharaoh blindly, without stopping to think whether he guided them rightly or not. They degraded themselves and trampled over their own freedom and the will with which God had endowed them. Hence, it was only natural, as the Qur’ān states, that Pharaoh will lead them on the Day of Resurrection, and that they will follow him: “He will come at the head of his people on the Day of Resurrection.” (Verse 98)

我们此前一直在听一个发生在过去的故事,以及一个将在未来实现的应许。然而,场景在这里转换了,原本属于未来的事如今已成过去。法老已经带领他的人民走向火狱,事情就此结束:"引导他们走向火狱。"(第98节)他带领他们,就像牧人带领羊群一样。毕竟,他们是盲目移动的羊。他们放弃了人性最基本的根本,即选择的自由。他带他们走向火狱。这里所用的阿拉伯语表达还含有另一层意味,即将他们引向一处可以饮水的泉源。他们将要得到的是怎样的饮料啊,它永远无法解渴:

We have so far been listening to a story that happened in the past and to a promise which will be realized in the future. The scene, however, changes here and what was to be the future is now past. Pharaoh has led his people to hell, and the matter is over: “leading them to the fire.” (Verse 98) He has led them like a shepherd leads his flock. After all, they were sheep moving blindly. They have foregone the very basic essential of humanity, namely, the freedom of choice. He has led them to hell. The Arabic expression used here has the added connotation of aiming to lead them to a fountain where they can drink. What a drink they will have, which satisfies no thirst: