本章一开篇便直接向不信道者发起斥责，没有任何引言或铺垫。这些阻止他人走上真主之道的不信道者，将面临其行为迷失、最终一无所获的结局。这一点适用于所有不信道者，无论他们是出于自身主动阻止他人，还是自己先被阻止、进而又去阻止他人走上真主之道。开篇使我们感受到行为仿佛有了生命，在动态中移动，但其移动方向错误、偏离甚远，且没有确定的目标。其结果是彻底的损失与毁灭。这种赋予生命的描绘，犹如一场战斗的画面：行为与执行它们的人彼此分离，结果是两者相互越走越远，最终全部归于毁灭。

The surah opens with a straightforward attack against the unbelievers, without any introduction or preparatory remarks. These unbelievers, who debar others from God’s path, are faced with the prospect of their deeds going astray and ending up with nothing. This applies to all unbelievers whether they are those who debar others on their own initiative, or they themselves are debarred and then debar others from God’s path. At the outset, the surah gives us a sense of deeds being animated, physically on the move, but their movements are erroneous, far astray, and without any defining goal. The result brings utter loss and destruction. Such animation is employed to provide an image of a battle in which the deeds separate themselves from the people who perform them: the result is that both go further astray from each other, and all ends in ruin.

这些被使之化为乌有的功业，可能特指不信道者原本希望借以获得善报的那些行为；换言之，它们在他们看来是善功。然而，一件不以信仰为基础的善功会失去其价值；它的善只是表面的。

These deeds that are brought to nothing may refer, in particular, to the ones that the unbelievers hoped would bring them good results; in other words, they appeared to them as good deeds. However, a good deed that is not based on faith loses its value; its goodness is superficial.

重要的是驱动行为的动机，而不是行为的外在形式。即便动机是好的，如果它不建立在信仰之上，也可能只是暂时的，或仅仅出于一时的冲动。另一方面，信仰把人的一切行为与情感联结于一个坚实的根基之上。这赋予了行为以意义和目标，使其具有一致性，并确保其效果与贯通宇宙万物各部分的神圣体系相符。如此一来，每一个行为都被视为对宇宙整体进步的贡献，承担着一定的角色，服务于一个终极目的。

What is important is the motive that gives rise to the deed, not the form of the deed. Even if the motive is good, unless it relies on faith it may be only temporary or the result of sudden impulse. Faith, on the other hand, links all mans actions and feelings to a solid base. This gives deeds their meaning and aim, bringing them consistency and ensuring that their effects are in line with the Divine system that links all parts of the universe together. Thus, every action is seen to contribute to the overall progress of the universe, fulfilling a role and serving an end.

在另一边站着的是"信道并行善,且信奉降示穆罕默德ﷺ的启示,那确是来自他们主的真理"的人。(第2节)这些人被描述为有信仰,这当然包括相信穆罕默德ﷺ的启示,但这一方面被特别提出,是为了突出它,因为"那确是来自他们主的真理"。在人心和良知中确立的信仰,必须在生活中以清晰可见的行动来伴随。这样的行动是信仰的果实,表明信仰的存在。这样的人享有特殊的地位:"他将赦宥他们的罪恶"(第2节)。这与不信者的行为形成对比:他们的善行虽然起初看似良好,最终却归于迷失。因此,不信者即使做了善事,最终也归于虚无,而信士的恶行却得到赦宥。这里的对比是完美而绝对的,强调了信仰在真主看来以及在现实生活中的价值。而他们的回报还不止于此,真主将使他们"处于吉祥的境况"(第2节)。这是一种伟大的恩惠,在重要性和影响上仅次于信仰。这节经文在此带有完美的安慰、安心、平静和幸福的含义。当一个人处于这样的幸福境况时,他的思想清明,内心安宁,情绪平和,灵魂享有平静与安稳。还有什么其他的恩惠是人们所渴望的呢?

On the other side stand “ those who have faith and do righteous deeds, and believe in what has been revealed to Muhammad, for it is indeed the truth from their Lord." (Verse 2) These people are described as having faith, which certainly includes believing in Muhammad’s revelations, but this aspect of belief is specifically highlighted in order to give it prominence since “it is indeed the truth from their Lord." Faith that is established in ones heart and conscience must be accompanied by action that is clearly seen in life. Such action is the fruit of faith that indicates its presence. Such people have a special status: “He will forgive them their bad deeds” (Verse 2) This contrasts with what happens to the deeds of the unbelievers: they go astray, even though they may initially seem to be good. Thus, while even good deeds done by unbelievers end up in nothing, the bad deeds of the believers are forgiven. The contrast here is perfect and absolute, emphasizing the value of faith in Gods sight and in real life. Yet their reward goes further than this as God will “bring them to a happy state.” (Verse 2) This is a great blessing which is second to faith in importance and effect. The verse gives here connotations of perfect comfort, assurance, peace and happiness. When a person is in such a happy state, his thoughts are sound, his heart is reassured, his feelings are at ease, and his soul enjoys a sense of peace and security. What other blessing would anyone want?

该章首节所陈述的原则，被用作命令信士与不信者作战的根据。信士是遵循真理的人，而真理必须在地上的人类生活中确立。真理应当被赋予主导人类事务的权力。如此，人类的生活便以真理为根基，一切都归于真理。而不信者则追随虚妄。

The principle stated in the first verse of the surah is made the basis of the directive to the believers to fight the unbelievers. The believers are the ones who follow the truth that must be established in human life on earth. It, truth, should be given the power to conduct life’s affairs. Thus, human life becomes based on the truth and refers everything to it. The unbelievers, on the other hand, follow falsehood.

“现在，当你们在战场上遇到不信道者时，就砍他们的脖子。等你们彻底制服了他们，就把他们牢牢绑起来。之后，或者施恩释放，或者索取赎金释放，直到战争放下它的重担。”（第4节） 这节经文specifically指战场上的相遇，而不是信士与不信道者之间的任何其他相遇。在这一章启示之前，阿拉伯半岛上住着多神教徒，其中一些人与信士处于战争状态，另一些人则与信士签有和约。第9章《忏悔》当时尚未降示，其中宣布那些规定了期限的条约到期后将不再续订。

This should be removed with all its effects on human life: “Now when you meet the unbelievers in battle, smite their necks. Then when you have thoroughly subdued them, bind them firmly. Thereafter, set them free either by an act of grace or against ransom, until war shall lay down its burden.” (Verse 4) This verse refers specifically to meeting in battle, not any other meeting between believers and unbelievers. Up to the revelation of this surah, idolaters lived in the Arabian Peninsula, some of whom were at war with the believers and some bound by peace treaties. Surah 9, Repentance, had not as then been revealed giving notice that treaties specifying dates of expiry would not be renewed.

另一方面，对于没有规定具体期限的条约，应给予四个月的终止通知。此后，若在阿拉伯半岛任何地方发现多神崇拜者，即应将其处死。这些规定的目的，是使阿拉伯半岛成为伊斯兰教永久的根据地。2

On the other hand, treaties without a specific term were given a four- month notice of termination. Thereafter, idolaters were to be killed if they were found anywhere in the Arabian Peninsula. The aim of these rules was to make the Peninsula the permanent base of Islam.2

经文明确命令信士们砍断不信者的脖子，但这只有在向他们解释伊斯兰、而他们拒绝接受召唤之后才会发生。这一命令的表述方式描述了实际的杀戮及其所需的行动，以便与该章的整体氛围相契合。

The verse tells the believers specifically to smite the unbelievers’ necks, but this only occurs after Islam is explained to them and they reject the call to accept it. The order is given in a way that describes the actual killing and the action it requires, so as to fit with the general ambience of the surah.

“然后，当你们彻底制服他们时，就要把他们牢牢捆绑起来”（第4节）。阿拉伯语动词“athkhana”在此译为“制服”，同时也含有激烈战斗、杀死敌人之意。经文所设想的，是战斗之后敌人力量的彻底崩溃，使其丧失任何防御能力，更遑论发起反击。只有到这一步，才会俘获战俘。在敌人仍保有相当兵力时，战斗仍将继续，以消除其所构成的危险。

“ Then when you have thoroughly subdued them, bind them firmly (Verse 4) The Arabic verb 'athkhana', translated here as ‘subdue’, also connotes strong fighting involving killing of opponents. The situation the verse envisages as a result of fighting is the total collapse of the enemy’s power so as to leave the enemy incapable of putting up any defence, let alone launching a counterattack. At this point only, captives are taken. While the enemy still has substantial force, the fight goes on to remove the danger it presents.

随后这节经文给出了关于战争中被俘者的裁决。这是《古兰经》中唯一明确规定此类战俘裁决的经文。

The verse then sets the ruling concerning those who are taken captive in war. This is the only Qur’anic text stating a ruling on such captives:

“此后，要么施恩释放他们，要么以赎金释放他们。”（第4节）这意味着战俘应无偿释放，不需任何补偿。不需要规定赎金，也不需要交换战俘。这节古兰经经文并未提及第三种选择，例如处死被俘的多神教徒，或将其沦为奴隶。

“Thereafter, set them free either by an act of grace or against ransom.” (Verse 4) This means that captives of war are to be set free gratis, without any compensation. No specified ransom or exchange of prisoners is required. The Qur’anic verse does not mention any third option, such as putting idolater captives to death or binding them into slavery.

然而在实际中,先知以及继他之后的哈里发们确实将一些战俘变为奴隶,并杀害了某些特定的人。我们将引述哈乃斐学派的伊玛目艾布·伯克尔·吉萨斯在其著作《古兰经》中对这节经文的论述,并在必要时加以评论,然后陈述我们对相关裁决的看法。

Nevertheless, what happened in practice was that the Prophet and the caliphs succeeding him put some war captives into slavery, and killed specifically named individuals. We will quote what Imam Abu Bakr al-Jassas, of the Hanafl school of Islamic law, says about this verse in his book al-Qur’an, making some comments as necessary. We will then conclude by stating our view of the relevant rulings:

上帝在这节经文中说:“当你们在战场上遇见不信道者时,就砍他们的颈项。”从字面看,这句话清楚表明,在彻底制服敌人之前,杀死不信道者是唯一的选择。这与上帝在另一节经文中的话相一致:“先知不应有俘虏,直到他在大地上奋力战斗。”(8:67)据伊本·阿拔斯传述,后一句经文适用于白德尔之战,当时穆斯林人数很少。待穆斯林人数增多、势力壮大后,上帝确立了这一律例:“此后,或施恩释放他们,或收取赎金释放他们。”因此,上帝赐予先知和信士一切选择:杀死俘虏、役使他们为奴,或将他们释放。然而,这段圣训的传述者怀疑伊本·阿拔斯是否提到过役使俘虏为奴。

God says in this verse: “Now when you meet the unbelievers in battle, smite their necks.” On the surface, the statement makes it clear that killing the unbelievers is the only option until they have been thoroughly subdued. This is consistent with what God says in the other verse: “It does not behove a Prophet to have captives unless he has battled strenuously in the land.” (8: 67) Ibn 'Abbas is quoted as saying that this last statement applied to the Battle of Badr, when the Muslims were a small minority. When their numbers increased and they became more powerful, God established the ruling: “ Thereafter, set them free either by an act of grace or against ransom.” Thus, God allowed the Prophet and the believers all options: to kill their prisoners, enslave them or set them free. However, the transmitter of this hadith doubts whether Ibn 'Abbas mentioned enslaving prisoners.

由于传述者不能确定伊本·阿拔斯在此语境中是否提到了奴役,我们完全舍弃这一说法。至于杀害此类战俘,我们在所讨论的这节经文中看不出任何依据。

Since the reporter was uncertain that Ibn 'Abbas mentioned slavery in this context, we discard that option altogether. As for killing such prisoners of war, we see no basis for this in the verse under discussion.

总而言之,这是《古兰经》中唯一对战俘作出裁定的经文。其他经文所涉及的情形都不是俘虏问题。因此,这一经文构成了处理此问题的永久依据。在那些做法有所不同的情况下,这是特定且暂时的局势所导致的结果。处决某些战俘只适用于个别案例,而这些案例可能与未来的情形相似。那些人是因被俘之前所犯下的行为而被处决的,并非仅仅因为与穆斯林作战。例如,间谍可能被俘并受审。在这种情况下,他是因间谍行为而受审,而不是因为作为敌方士兵在公开战场上被俘。他被俘仅仅使他处于穆斯林国家的管辖之下。

To sum up, this is the only Qur’anic text providing a ruling on prisoners of war. All other texts relate to situations other than that of taking prisoners. Therefore, this represents the permanent basis for dealing with this question. In those cases where the practice differed, this was the result of specific and temporary situations. Putting some prisoners to death applied only in individual cases, which could be similar to future ones. Those individuals were executed for actions they committed before being taken prisoner. They were not killed merely for fighting the Muslims. A spy, for example, may be taken prisoner and tried. In this case, he is tried for spying, not for being an enemy soldier taken prisoner in open battle. His captivity merely brought him under the authority of the Muslim state.

关于将战俘沦为奴隶，有必要说明几句。

A word needs to be said about placing prisoners of war in slavery.

我们已经多次说明，这一规定是针对当时普遍存在的战争环境和习俗而作出的。当时敌方阵营一旦俘获穆斯林，往往将其沦为奴隶，在这种情形下，伊斯兰无法在所有情况下都执行“要么施恩释放，要么收取赎金而释放”的总体原则。因此，先知ﷺ在不同情况下分别应用了这一规定：有时他施恩释放了部分俘虏，有时交换俘虏，有时接受经济赎金。在某些情况下，为了应对无法以其他方式解决的局面，俘虏也会被沦为奴隶。

We have already stated on more than one occasion that this was in response to prevalent universal situations and common practices in war. These situations made it impossible for Islam to implement in all circumstances the general statement “set them free either by an act of grace or against ransom” when enemy camps used to put any Muslim taken prisoner into slavery. Therefore, this ruling was applied by the Prophet in certain situations: he set free some prisoners in acts of grace, while in other cases he exchanged prisoners and in still other cases, he accepted financial ransom. In some cases prisoners were made slaves in order to deal with situations that could not be otherwise dealt with.

如果各方都同意不将战俘当作奴隶对待，伊斯兰教便回归其唯一明确的裁定："要么施恩释放，要么收取赎金而释放。"将战俘沦为奴隶并非伊斯兰的常规律例，而是应对特殊情况的一种措施。

Should all camps agree not to treat prisoners of war as slaves, Islam reverts to its single positive ruling in the matter: “set them free either by an act of grace or against ransom.” Putting prisoners into slavery is not an Islamic rule; it is a procedure dealing with special circumstances.

这是我们从这段明确的《古兰经》经文，并通过仔细研究不同的案例、事件和情境所得出的观点。

This is the view that we derive from this clear Qur’anic statement and from carefully studying different cases, events and situations.

真主并不要求信士们去作战、参加圣战，是因为祂需要他们的帮助来对抗不信者。真主绝不需要帮助。若祂愿意，祂完全能够将那些不信者彻底消灭。

God does not require believers to fight and go on jihad because He needs their help against the unbelievers. Far be it from Him to need help. He is able, should He wish, to destroy those unbelievers utterly.

这一切都是对人类的考验，它决定着每个人的地位。

It is all a test for mankind which determines everyone’s position:

事情就是这样。若真主意欲，祂本可亲自惩罚他们，但祂的旨意是借彼此来考验你们。至于那些为真主之道而殉难的人，祂绝不会使他们的善功白费。祂必引导他们，使他们境况安好，并将他们接入祂早已为他们昭示的乐园。（章节4-6）

Thus [shall it be]. Had God so willed, He could have punished them Himself, but it is His will that He tests you all by means of one another. And as for those who are slain in God's cause, never will He let their deeds go to waste. He will grant them guidance, and bring them to a happy state, and will admit them to the Garden He has already made known to them, (verses 4-6)

那些阻止人们走上真主之道的不信道者，以及世上各时代与之同类的人，还有那些不公正地行使权力、显出一副拥有威势与权力的样子、傲慢无礼的暴君，其实不过是地上寥寥无几的受造物。地球只是一颗渺小的星球，漂浮在无数其他行星、恒星、天体系统和星系之中，而这些星球、星系的大小与数量，唯有真主知晓。在浩瀚的宇宙中，各个世界与星系看起来不过是散落的点，仿佛漫无目的地漂浮着。除真主之外，没有谁掌管这一切，也没有谁确保它们之间的和谐。

Those unbelievers who debar people from God’s path, and their ilk throughout the earth, at all times, and those despots who exercise power unjustly and appear to command force and authority, behaving in all arrogance, are no more than a handful of creatures living on earth. The earth is nothing but a tiny little planet floating in the midst of countless other planets, stars, celestial systems and galaxies whose sizes and numbers are known only to God. In the universal expanse, worlds and galaxies appear merely as scattered points, and as though they float aimlessly. None other than God controls them all and ensures harmony between them.

暴君、他们的随从和追随者，乃至地球上的所有人，与真主的大能相比，不过是一些小蚂蚁。不，他们甚至不如那些被微风吹得到处飘散的微尘。他们什么都不是。当真主命令信士砍断不信者的脖颈，并在他们被彻底制伏之后将其牢牢捆绑时，真主只是把他们变成了祂大能的工具。

Despots, their entourages and followers, indeed all people on earth, are no more than small ants when compared with Gods power. No indeed, they are not even like tiny particles blown everywhere by a light breeze. They are just nothing. When God commands believers to smite the necks of unbelievers and to bind them firmly after they have been utterly subdued, He only makes of them a tool of His power.

若真主愿意，祂本可直接惩治他们，正如祂惩治那些被洪水、猛烈的爆炸或狂风所毁灭的人们一样。

Had He so willed, He would have dealt with them directly, as He did with those whom he destroyed by floods, a stunning blast or wind.

然后，该章促请信士们献身于真主，并将祂的律例落实于人类生活之中。祂向信士们应许在战斗中给予支持，并向祂的敌人和信士的敌人降下失败与苦难：

The surah then urges the believers to dedicate themselves to God and the implementation of His code in human life. It promises them His support in battle as well as defeat and hardship for His and their enemies:

信士们啊!如果你们扶助真主的事业,他就会扶助你们,并使你们的脚步稳定。至于不信道者,他们必遭败亡,真主必使他们的善功归于无效。这是因为他们憎恶真主所降示的经典,所以真主使他们的善功化为乌有。(第7-9节)

Believers! If you support [the cause of] God, He will support you and will make your steps firm; but as for the unbelievers, ill fortune awaits them as He will bring their deeds to nothing. This is because they hate what God has bestowed from on high, and thus He causes their deeds to go to waste. (Verses 7-9)

信士们应当如何支持真主，以满足条件，并获得祂所应许的支持与使其步伐坚定？真主所要求他们的，是全心归向祂，不以任何东西与祂并列为伙伴，无论是隐微的还是显露的方式。他们必须爱真主胜过爱自己和自己的私欲。对于他们所渴望或希求的一切，以及他们公开和私下的行为、思想和情感，都必须以祂的律例为准。这就是在我们自身之中支持真主的方式。

How do believers support God so as to fulfil the condition and receive what He has promised them of His support and steadying their step? What God requires of them is that they should be fully dedicated to Him, associating no partners with Him whatsoever, whether in a subtle or open way. They must love God more than they love themselves or their desires. They must refer to His rulings on everything they desire or wish for, as well as on their public and private actions, their thoughts and feelings. Such is the way to support God within ourselves.

此外，我们知道，真主……不对，应为：此外，我们知道，主（God）已经制定了一套完整的生活准则，它建立在一定的规则和价值观之上；简言之，它是一套完整的人生与宇宙观。在现实生活中，当我们以这套准则作为我们一切行为的裁决标准，在生活的各个方面践行祂的生活方式时，我们便是在实践对主的拥护。

Moreover, we know that God has laid down a complete code for life, based on certain rules and values; in short, a complete concept of life and the universe. In practical life, our supporting God is fulfilled when we make this code the arbiter of everything we do, when we implement His way of life in all aspects.

我们需要稍作思考,审视“在真主之道上殉难的人”与“如果你们扶助真主”这两句话。在这两种情况下,无论是殉难还是给予扶助,其根本前提都是:行为应当归于真主,并服务于真主的事业。这一点本不言自明,但当信仰在一代又一代人中出现偏离时,它往往变得模糊。在这种情况下,我们会看到“殉道”和“圣战”之类的词语被扭曲,用来为廉价的事业服务。 必须明确:除非这种圣战是纯为真主的事业,死亡只为真主而死,我们在自身和社会中给予的扶助只归于真主,否则不存在任何圣战、殉道或进入天堂的可能。目标必须是使真主的话语至高无上;使真主的法度和生活准则主宰人们的良心、道德、行为、法律与制度。 艾布·穆萨·艾什尔里传述:

We need to reflect for a moment on the two phrases: “those who are slain in God's cause” and “If you support God.” In both cases of being slain and giving support, the basic condition is that the action should be dedicated to God and serve His cause. Although this goes without saying, it is often blurred when faith suffers from deviation in one generation or another. In such cases we notice that words like martyrdom and jihad are twisted to serve cheap causes. It should be clear that there is no such thing as jihad, martyrdom or admission into heaven unless such jihad is for God’s cause only, death for His sake alone, and the support we give within ourselves and in society is to Him alone. The objective must be that His word should be supreme; that His law and code of living should rule over people’s consciences, morality, behaviour, laws and systems. Abu Musa al-Ash‘arT reports:

他们的思想和感受，源于其所处环境中的一些观念，而这些观念与上帝的条件性命题的本质相冲突：

their thoughts and feelings from the concepts of their environment which are in conflict with the essence of God’s conditional statement:

信士们啊！如果你们扶助真主的事业，他就必扶助你们，使你们的脚步稳定。（第7节）

“ Believers! If you support [the cause of] God, He will support you and will make your steps firm” (Verse 7)

这正是真主所要求信士们履行的条件。作为回报，真主将赐予他们His支持，确保胜利，并使他们的步伐稳固。这是真主的应许，从不落空。如果它在某个时候被推迟，那么其推迟另有目的，而当真主的支持、胜利和步伐的稳固得以实现时，这一目的也就达成了。5

Such is the condition God requires to be fulfilled by believers. What He gives them in return is His support, ensuring victory and making their steps firm. This is God’s promise which never fails. If it is delayed at some point, its delay serves another purpose which is accomplished when God’s support, victory and firmness of step are fulfilled.5

我们需要稍作思考，看看上帝的应许是如何表述的："祂必助你们，使你们的脚步稳健。"阿拉伯语词 yansurkum，这里译为"助你们"，也有"使你们获胜"的意思。

We need to reflect a little on the way God’s promise is stated: “He will support you and will make your steps firm.” The Arabic word, yansurkum, translated here as ‘support you , also means ‘gives you victory.

我们往往首先认为，必须先站稳脚步，才能取得胜利；事实上，坚定的步伐是取得胜利的一个重要因素。

We tend to think first that firmness of step is necessary before victory can be achieved; in fact, it is an important element in gaining victory.

这确实如此。它在这段文字中排在第二位,表明其含义有所不同。这里的本意是,信士在取得胜利之后仍要坚定不移,以便能够承担胜利所带来的责任。胜利并非信仰与不信、真理与虚妄之间斗争的终点。胜利在胜利者的心中以及在整个生活中都带来一定的义务。取得胜利的人不可让骄傲潜入心中,也不可因此懈怠。许多人在处境艰难、困苦重重时都能保持坚定,但很少有人在胜利之后,或在生活安逸舒适时不会松懈。在胜利之后仍坚守真理、保持坚定,其境界比取得胜利本身更高。或许这正是这节经文的本意,但真主最知。

This is so true. That it occurs second in this text indicates a different meaning. What is intended here is that believers remain firm when victory has been achieved so that they can shoulder the responsibilities that come with victory. Victory is not the end of the battle between faith and unfaith, the truth and falsehood. Victory imposes certain duties within the minds of the victorious and in life generally. Those who achieve victory must not allow conceit to creep into their minds, nor should they grow complacent. Many people may remain steadfast when the going is tough and the hardships are plenty, but few are those who do not weaken after victory or when life is easy and comfortable. To remain steadfast, upholding the truth after victory, is an even higher grade than gaining victory. Perhaps this is the meaning intended in this verse, but God knows best.

不信道者的注意力被强行引向先前无知民族的命运：

The unbelievers’ attention is forcibly drawn to the fates of earlier ignorant communities:

难道他们没有在大地上旅行，看看在他们之前的人们的结局是怎样的吗？真主毁灭了他们，使他们无一幸免。

Have they never travelled through the land and seen what was the end of those who lived before their time? God destroyed them utterly.

同样的命运也等待着不信道者。（第10节）

A similar fate awaits the unbelievers, (Verse 10)

这是一段有力而严厉的话语，伴随着巨大的声响，以及前代民族目睹周围一切被毁灭的景象。他们所有的财产被堆积成山，而他们自己则被埋在废墟之下；这是彻底毁灭的画面。他们被告知，这样的命运等待着所有不信之人；他们所收获的只会是毁灭与败亡：“不信者也将遭受类似的命运。”（第10节）这种可怖的前景与信士的境遇形成对比，信士将获得支持与胜利：“这是因为真主是信士的保护者，而不信者却没有保护者。”（第11节）恒定的原则是：当真主作为他的保护者时，人无需为任何事情忧虑。他所遭遇的一切都应被视为一种考验，预示着某种美好的事物。这绝不是被真主抛弃的迹象，也不能被视为真主未能履行祂对仆人的支持承诺。然而，未受真主如此庇护的人将得不到任何保护，即使全人类和精灵都是他的庇护者与支持者。最终，他必将迷失，尽管人类所知的一切保护手段和一切力量来源都为他所用。

This is a strong and forceful statement accompanied by loud noises and an image of the earlier communities witnessing the destruction of everything around them. All their possessions are amassed in heaps while they themselves are buried under the debris; it is an image of total destruction. They are told that such a fate awaits all unbelievers; they will reap nothing but devastation and ruin: “A similar fate awaits the unbelievers.” (Verse 10) This fearful prospect contrasts with that of the believers who will receive support and victory: "This is because God protects the believers, while the unbelievers have no one to protect them.” (Verse 11) The constant rule being that when God is his protector, man need not worry about anything. Whatever happens to him should be seen as a test that heralds something good. It is never a sign of being abandoned by God, nor can it be seen as failure by God to fulfil His promise to support His servants. The one who is not so protected by God, however, will have no protection, even if all of mankind and the jinn are his patrons and supporters. Ultimately, he will be lost even though all means of protection and all sources of power known to mankind are at his disposal.

在解释信士与不信士在冲突和战争爆发时各自的命运之后，这一章揭示了他们各自所享有的福分，从而明确区分了两者。

Having explained the lots of both believers and unbelievers when conflict and war erupt between them, the surah outlines their shares of enjoyment, making clear the distinction between the two:

真主必定使信道并行善的人进入下临诸河的乐园；而不信道的人则享受今世，像牲畜吃草一样饮食，火狱将是他们的归宿。（第12节）

God will indeed admit those who believe and do righteous deeds into gardens through which running waters flow, while those who disbelieve will enjoy their life [in this world] and eat as cattle eat; but the fire shall be their abode. (Verse 12)

两组人之间的比较仍在继续。这里的解释说明了：信士们在今世获得了support（支持）与荣誉之后，为何能进入来世的乐园；同时也说明了：那些在今世过着如牲畜般享乐生活的不信者，为何在来世要遭受惩罚。

The comparison between the two groups continues. This by virtue of an explanation outlining why the believers are admitted into gardens of bliss in the life to come after they have been given support and honour in this present life. It also explains why the unbelievers who lived a life of animal enjoyment in this world, are subjected to punishment in the next life:

“那么，一个依据主的明证而立场坚定的人，岂能与那些被自己恶行的丑陋美化、顺从私欲的人相同呢？”（第14节）

Is he who takes his stand on a clear evidence from his Lord like one to whom the evil of his own deeds seems goodly, or like those who follow their own desires? (verse 14)

两类人的境况、生活准则与行为方式之间存在根本的差别。信士们拥有来自主之明证的指引。他们认识真理,并确信其来源。他们从真主那里接受命令与指示,并且对所接受的确信无疑。他们的生活方式中不存在欺骗或错误。反之,不信道者受到迷惑,以为自己的所作所为是善行,而实际上它们本质上是恶行。他们不能确定自己所接受的东西,也不能确定它是否真实或善良。他们只是追随自己的私欲,没有可以参照的衡量标准,也没有光明来帮助他们分辨真伪。

There is a fundamental difference between the conditions, codes of life and behaviour of the two groups. The believers are equipped with clear evidence from their Lord. They recognize the truth and are certain of its source. They receive their directives and instructions from God and are sure of what they receive. No deception or error exists in their way of life. The unbelievers, by contrast, are deceived, thinking their deeds to be good when they are essentially bad. They do not make certain of what they receive nor whether it is true or good. They only follow their own desires with no standard of control to refer to and with no light to help them distinguish what is true and what is false.

这两个群体相似吗？答案只能是否定的，因为它们在其状况和做法上有着根本的不同。

Are these two groups alike? The answer can only be in the negative for they are fundamentally different in their conditions and practices.

因此,他们在回报和归宿上不可能相同。

Hence, they cannot be the same in their rewards and destinies.

接下来是一张图片，展示两者在其所趋向的终点上的差异：

Then follows an image of the differences between the two in the ends to which they are heading:

这就是敬畏者所被许诺的乐园：其中有永不变质的清水河，有味道永不改变的奶河，有对饮者而言美妙的酒河，还有纯净澄清的蜜河。其中他们将拥有各种各样的果实。

Such is the paradise which the God-fearing are promised: In it are rivers of water for ever pure, rivers of milk the taste of which never alters, rivers of wine, a delight for those who drink, and rivers of honey pure and clarified. In it they shall have all kinds of fruit.