其中有些人听你说话，可一离开你的面前，就讥讽地对那些有知识的人说："他刚才说的是什么？"这些人，正是真主封印了他们的心、顺从私欲的人。（第16节）
Some of them listen to you, but no sooner do they leave your presence than they [scornfully] say to those endowed with knowledge: 'What is it that he said just now?’ Such are the ones whose hearts God has sealed, and who follow their desires. (Verse 16)
"some of them"这一短语，可能指的是该章第一段所讨论的不信道者。在这种情况下，伪信者被视为不信道者中的一类，尽管他们掩饰自己的真实状况。从这个意义上说，本章指的是他们的真实身份。另一方面，该短语也可能指穆斯林，因为伪信者混杂在穆斯林之中，假装属于他们的群体。他们确实被当作穆斯林对待，因为伊斯兰教要求我们依据人们所表白的信仰来与他们交往。然而无论哪种情况，正如本章对他们的描述和他们的行为所表明的那样，他们都是伪信者。
The phrase, 'some of them , may refer to the unbelievers who were the subject of discussion in the first passage of the surah. In this case, the hypocrites are considered as a group of unbelievers, although they conceal their reality. In this sense, the surah is referring to their true status. On the other hand, the phrase may refer to the Muslims, considering that the hypocrites were integrated with them, pretending to belong to their community. They were indeed treated as Muslims, as Islam requires us to deal with people on the basis of what they profess to be. In either case, however, they are hypocrites as their description in the surah and their deeds indicate.
伪信者在听完先知的话之后所提出的问题，表明他们只是装作留意先知所说的话，而实际上他们的心思却不在焉，被其他事情分散，甚至可以说心已被完全封闭。这个问题还暗含着一种隐晦的嘲讽。他们向有知识的人提问，询问所听到之话的含义，等于暗示穆罕默德ﷺ所说的话是难以理解的。尽管他们已经留心听了，却仍然无法理解其中的含义。这也进一步暗含着对那些认真留意先知所说的每一句话、竭力完全理解并牢记之人的讥讽，正如先知的同伴们所做的那样。如此一来，这些伪信者无论是公然的还是隐晦的嘲弄，都是在要求这些有知识的人重复先知ﷺ的话。在所有这些可能性中，我们都看到了邪恶、深重的怨恨与憎恨：“这些人，是真主封闭了他们的心，他们顺从自己的私欲。”16)
The hypocrites’ question, after they had listened to the Prophet, shows how they only pretended to pay attention to what he was saying when their minds were inattentive, preoccupied with other things, or rather were sealed altogether. It also suggests an implicit ridicule. Since they address their question to people endowed with knowledge asking about the meaning of what they heard, they imply that what Muhammad said was incomprehensible. Despite having paid attention to it, they still could not understand its meaning. It further implies ridicule of those knowledgeable people who attended carefully to everything the Prophet said, making an effort to understand it fully and memorize it, as the Prophets Companions used to do. In this way, using blatant or subtle mockery, these hypocrites asked them to repeat the Prophet s words. In all these possibilities we see wickedness, deep resentment and hatred: “Such are the ones whose hearts God has sealed, and who follow their desires.” 16)
这便是伪信者的状况。而遵循真主指引的人则截然不同：
Such is the condition of the hypocrites. Those who follow Divine guidance, however, are totally different:
至于接受神圣指引的人,真主会增加他们的正道,并使他们日益敬畏真主。
As for those who accept Divine guidance, God increases them in guidance and causes them to grow in the quality of God-fearing.
这节经文所叙述的事件次序值得深思。信士们首先接受了引导，神便以增加引导作为回报，使他们不致迷失；神还赐予他们更为深厚的奖赏，使他们“在敬畏神的品质上得以增长”。这种品质使人的内心时刻保持警觉，感到神在注视着他，唯恐触怒神，同时盼望得到神的喜悦，并且因神可能看见他身处神所不喜悦的境况而感到羞愧。这种敏锐的感知正是敬畏神的实质。这是一份伟大的奖赏，神将它赐予那些接受祂的引导、并努力争取祂喜悦的仆人中的任何一位，凡祂所意欲的人。引导、敏锐的感知与敬畏神，描述的是与前一节经文所述的伪善截然相反的状态。
The order of reporting events in this verse calls for reflection. The believers start by accepting guidance, and God rewards them by increasing this guidance so that they do not err. He further gives them an even more profound reward, as He “causes them to grow in the quality of God-fearing." This quality makes a persons heart always apprehensive, feeling that God is watching him, fearing that he might incur Gods displeasure whilst hoping to earn His pleasure, and ashamed that God may see him in a situation of which He disapproves. Such a keen sensitivity is the essence of being God-fearing. It is a great prize which God grants to whomever He chooses of His servants when they accept His guidance and strive to earn His pleasure. Guidance, sensitivity and being God-fearing describe a condition that is the opposite of the hypocrisy described in the previous verse.
本章接着描述那些伪信者的情形：他们离开先知的身边时，对他的教导一无所获，而这些教导旨在增强人们对真主的敬畏，并提醒人们必将到来的清算与报应。
The surah picks up its description of the hypocrites who leave the Prophets presence having understood nothing of his teachings, which aim to enhance peoples fear of God, and remind them of what is certain to come of reckoning and requital:
他们是在等待末日突然降临到他们身上吗？
Are they waiting for the Last Hour to come upon them of a sudden?
它的预兆已经来临了；然而当它到来之后，他们即使警醒，又有什么益处呢？（第18节）
Its portents have already come; but once it has arrived, what benefit will it then be to them if they take heed? (Verse 18)
这些人坐在先知身边,随后离去,却什么也没有理解或学到,他们在等什么呢?他们是在等末日突然降临到他们身上,而他们却忙于世俗之事吗?然而,末日的预兆已经到来,其迹象也已出现。最后一条天启的启示,是所有这些预兆中最明显的一个。它宣告这是在约定的末日到来之前的最后警告。先知ﷺ有言:“我被派来传达我的使命,我与末日之间的距离,就像我的两根手指之间的距离一样。”[布哈里与穆斯林辑录。]若说自先知ﷺ时代以来时间似乎已经过去很久,我们应当记住,真主的日子与我们的日子不同。按照真主的计算,末日的最初迹象已经来临。任何有理智的人都不应让它突然降临到自己身上,那时他将再也无法履行职责:“当它来临之时,即使他们此时醒悟,又有什么益处呢?”这对那些漠不关心的人是一个有力的提醒。
What do these people who sit with the Prophet and later leave, having understood or learnt nothing, wait for? Are they waiting for the Last Hour to come upon them all of a sudden while they are preoccupied with worldly matters? Well, the portents of the Last Hour have already come, as have its signs. The revelation of the last Divine message is the clearest of all these portents. It announces that it is the last warning before the appointed time for the Last Hour. The Prophet is quoted as saying: “I was sent with my message, nothing separates me from the Last Hour more than what separates my two fingers.” [Related by al-Bukharl and Muslim.] If time appears to have extended long since the Prophet’s time, we should remember that God’s days are different from our days. According to God’s reckoning, its first signs have already come. No reasonable person should allow it to come upon him all of a sudden, when he can no longer attend to a duty: “Once it has arrived, what benefit will it then be to them if they take heed?” This serves as a strong reminder to those who are oblivious.
随后，该章转向先知以及追随他的正道之人，告诫他们应遵循另一条道路：以真知为基础，记念真主，求其宽恕，并时刻感知真主在监察着他们，洞悉他们的一切。如此，他们在等待末日来临之时，便会保持警觉。
The surah then addresses the Prophet and the well-guided people who follow him telling them to follow a different course based on true knowledge, remembrance of God and seeking His forgiveness and feeling that He watches over them and knows everything about them. They will then be on their guard as they await the Last Hour:
你要知道，除真主外，绝无应受崇拜的神明，你应当为自己的罪过祈求宽恕，也应为所有信道的男女祈求宽恕。真主知道你们的往来，也知道你们的栖止。（第19节）
Know, then, that there is no deity other than God, and pray to Him to forgive you your sins, and to forgive all believing men and women. God knows all your comings and goings, as well as your abiding at rest. (Verse 19)
这一训示首先提醒人们：要始终牢记先知ﷺ及其追随者所坚守的第一要义。
This directive points first of all to the need to always remember the first truth which the Prophet and those who follow him uphold:
“所以你应当知道，除真主以外，别无应受崇拜的主宰。”当这一真理在人心中牢固确立之后，便会有其他的训令随之而来。
“Know, then, that there is no deity other than God” Once this truth is firmly established in man’s conscience, other directives are given:
“并向他祈求宽恕你的罪过。”这是对先知说的，而真主早已赦免了他过去和将来的罪过。这也是每个信士的本分：他明白自己的努力达不到应尽的责任，无论如何竭尽全力。如此，每个信士都会感到，他为求饶而做的祈祷，既是赞颂真主、感谢真主赦宥的一种方式。此外，这也是给先知的同伴和追随者的一个教训：他们知道先知在主那里的崇高地位，却看到他被命令记念真主，并为自己和所有信士，无论男女，向真主祈求宽恕。他们知道真主总是应允先知的祈祷。于是他们感到，真主赐予了他们莫大的恩惠，派遣这位尊贵的先知来到他们中间，并命令他为他们向真主祈求宽恕。因此，他们确信真主必会赦免他们的罪过。
“And pray to Him to forgive you your sins.” This is said to the Prophet whom God has already forgiven his past and future sins, because it is the duty of every believer who is aware that his efforts fall short of fulfilling his duty, no matter how hard he tries. In this way, every believer feels that his prayer for forgiveness serves as an aspect of glorifying God and thanking Him for His forgiveness. Moreover, it is a lesson to the Prophet’s Companions and followers who know his high position with his Lord, yet see that he is instructed to remember God and to pray to Him for forgiveness for himself and all believers, men and women. They know that God always answers the Prophet’s prayers. They then feel that God has bestowed on them a great blessing by sending them this noble Prophet and instructing him to pray to Him to forgive them. Thus, they are sure that He will forgive them their sins.
这一训诫的最后一点是："真主知道你们的往来和你们的止息"（第19节）。因此，信士同时感到安慰与敬畏。他安心于无论身在何处，都处在真主的看顾之下；他又心怀敬畏，因为真主知道他的每一种感受和每一个念头，洞察他的一切隐秘。
The final point in this directive is that “God knows all your comings and goings, as well as your abiding at rest." (Verse 19) Thus a believer feels both reassurance and fear at the same time. He is reassured that he is under Gods care wherever he is, and he is in fear because God knows every feeling and thought he may have, and is aware of his every secret.
这一切都是教育的一部分，它使信徒时刻保持警觉，热切地希望始终走在正道上。
This is all part of education that keeps a believer always on the look out, keen to remain always on the right track.