然而,这种最自然、最合乎逻辑的情形,向来令人惊讶,并成为对真主的使者提出指控的依据。不信者只是不能体会这一选择背后的用意,也不理解神圣启示的本质。在他们看来,启示不应当为通往真主的道路提供切实的引导,而应当神秘莫测,充满隐秘,如同谜团一般。他们希望它笼罩在晦暗之中,远离现实生活,这样他们便可以把它视为又一则传说或迷信,作为其错误信仰的基础。
Yet this most natural and logical situation was always the cause of amazement and the basis for levelling accusations at God’s messengers. The unbelievers simply did not appreciate the purpose behind such a choice, nor did they understand the nature of the divine message. To them, it should not provide practical leadership on the way to God; rather, it should be mysterious, full of secret, an enigma. They wanted it to be engulfed in obscurity, removed from practical life. Then they could treat it as just another legend or superstition that formed the basis of their unsound beliefs.
然而，真主对人类另有安排，尤其是对于祂的最后一份启示——伊斯兰教。祂希望它成为人类社会的常规准则，为人类提供一种纯净、圣洁、崇高的生活方式；这种生活方式务实、不涉神秘，并且易于践行。
God, however, wanted something different for humanity, especially in the case of His last message, Islam. He wanted it to be the norm for human society: for it to provide a clean, pure and sublime way of life that is practical, free of mystery as also one that is easy to implement.
“不信道者说：‘这是一个说谎的巫师。’”他们这样说，是排除了真主可能将启示降给他们中某个人的可能性。他们这样说，是希望使普通民众远离先知，制造混乱，并玷污那位以诚实、正直和真实而闻名的人所陈述的明确真理。
“The unbelievers say: This is a sorcerer telling lies.” They said this, discounting the possibility that God might have sent His revelations to one of them. In saying so, they hoped to turn ordinary people away from the Prophet, to cause confusion and mar the clear truth that was being stated by the man who was known for his honesty, integrity and truthfulness.
事实很简单：古莱什的长老们从未真正相信，他们所熟知的穆罕默德ﷺ是一个术士或骗子，尽管他们这样宣称。
The plain fact is that the Quraysh elders did not for an instant believe that Muĥammad, whom they knew very well, was a sorcerer or a liar, as they alleged.
他们的指控不过是误导民众的宣传工具。古莱什长老们认识到，穆罕默德所宣讲的真理将废除他们所有的特权；而这些特权依赖于欺骗和虚假的价值观。有一次，古莱什长老们召开会议，商讨如何抵消先知ﷺ对民众所说之言的影响，以及如何使其他部落前来朝觐的人远离他。在此再次引述此事是有益的。古莱什中的显赫人物瓦利德·本·穆吉拉主持了那次会议。
Their allegations were simply propaganda tools aimed at misleading people. The Quraysh elders recognized that the truth Muĥammad preached would do away with all their privileges; privileges that relied on deception and false values. On one occasion the Quraysh elders held a conference on how to counter the effects of what the Prophet said to people, and how to turn pilgrims from other tribes away from him. It is useful to quote this again here. Al-Walid ibn al-Mughirah, a distinguished figure among the Quraysh chaired that conference:
在开场讲话中，al-Walīd说道："眼看朝觐季节就要到了，人们将从四面八方前来。他们一定已经听说过你们的朋友[指先知]的事。所以你们最好先商定，在有人问起他时该怎么说。我们必须防止意见过多，尤其是当这些意见彼此矛盾的时候。"当听众问他该如何回答时，他更愿意先听听他们的建议。al-Walid最担心的是，他们得出的看法应当考虑到这一点：穆罕默德ﷺ正在请人们聆听《古兰经》，那是真主的启示，以优美的语言和有力的文风表达出来。他们给穆罕默德ﷺ所加的描述，也应当顾及他那极具说服力、雄辩的论证。
In his opening address, al-Walīd said: “Now that the pilgrimage season is approaching, people will start arriving from all over the place. They must have heard about your friend [meaning the Prophet]. So you had better agree what to say when you are asked about him. We must guard against having too many opinions, particularly if they are mutually contradictory.” When his audience asked his advice as to what they should say, he preferred to listen to their suggestions first. What concerned al-Walid most was that the opinion they would come out with should take account of the fact that Muĥammad was asking people to listen to the Qur’ān, God’s message, expressed in beautiful language and a powerful style. The description they would attach to Muĥammad should also account for his persuasive, eloquent argument.
描述词如“占卜者”、“疯子”、“诗人”和“魔术师”被提了出来。
Descriptions like ‘fortune-teller’, ‘madman’, ‘poet’ and ‘magician’ were proposed.
无人的说法能令al-Walid信服，他逐一指出每种说法的弱点。他告诉他的族人，穆罕默德所说的话与那些人的言论毫不相似。当无人能再提出更可信的说法时，他们便问al-Walid是否有更好的见解。
None was considered convincing by al-Walid, who pointed out weaknesses in each, one after the other. He told his people that what Muĥammad said was nothing like what was said by such men. When nobody could suggest anything more plausible, they asked al-Walid if he had a better suggestion.
他说:“穆罕默德所说的话确实美妙。它就像一棵根基稳固、果实丰硕的椰枣树。你们提出的每一条建议都必然会被人识破为假。其中最无可争议的一条,就是说他是一个施行巫术的人,念着咒语,能使人与父亲、母亲、妻子和族人反目。”众人都赞同韦利德的建议,随即着手策划宣传攻势,要让朝觐的人们对穆罕默德心存戒备,不愿与他见面。13
He said: “What Muĥammad says is certainly beautiful. It is like a date tree with solid roots and rich fruit. Every one of these suggestions you have made is bound to he recognized as false. The least disputable one is to claim that he is a magician who repeats magic words which make a man fall out with his father, mother, wife and clan.” They all approved of al-Walid’s suggestion and set about preparing their propaganda campaign to make the pilgrims wary of Muĥammad and unwilling to meet him.13
这就是古莱什长老们的阴谋，也是他们商定的策略：指控先知ﷺ施行巫术、撒谎。他们明知这一切都是谎言，却故意这样说。他们完全清楚，穆罕默德ﷺ既不是施法者，也不是撒谎者。
Such was the scheming of the Quraysh elders and such was their agreed strategy whereby they would accuse the Prophet of sorcery and lying. They said this deliberately even though they knew it was all a lie. They were fully aware that Muĥammad, (peace be upon him), was neither a sorcerer nor a liar.
他们同样惊讶于他号召他们独尊真主崇拜，而这是人所能说出的最真实的宣言："他使诸神归于一位神吗？这确是一件非常奇怪的事！他们的首领们走开，说：'你们要坚守你们的神明，这是唯一应当做的事。'我们在末世的任何宗教中从未听闻过这样的说法！这不过是捏造。"（经文5-7）
They were also amazed at him calling on them to worship God alone, which is the most truthful statement anyone can make: “Does he make all the gods into one God? This is indeed most strange! Their leaders go about saying: Walk away, and hold steadfastly to your deities: this is the only thing to do. Never did we hear of a claim like this in any faith of latter days! It is all an invention.” (Verses 5-7)
《古兰经》描述了他们对这一基本真理的极大惊讶：“他把所有的神变成了一位真主吗？”（第5节）这个问题的提法，仿佛没有人曾经想过这种可能。“这确实是最奇怪的事！”（第5节）在阿拉伯语中，该章使用了“ʿUjāb”一词，它是“ʿAjīb”（奇怪）的一个不常见的派生词，用以强调这一主张的非同寻常。该章还描述了他们为抵制神圣启示在其民众中的影响而采用的手段，以确保众人固守传统信仰。他们暗示这一新的讯息包含某种极其可疑的东西，并且他们身居高位，心知肚明，正设法加以反制：“他们的首领四处奔走，说：你们走开吧，坚守你们的神灵，这是有预谋的图谋。”（第6节）这不仅是宗教与信仰的问题，尽管其中确有某些不同寻常之处。因此，普通人应当专注于自己的事务，维持自己的传统，而让首领们去揭露这一新的阴谋，因为只有他们才能辨明表象背后隐藏的东西。简言之，他们试图让民众放心，声称自己会照顾他们的利益。
The Qur’ān describes their great surprise at this basic truth: “Does he make all the gods into one God?” (Verse 5) The question is asked in such a way that makes it sound as if no one could have ever thought it possible. “This is indeed most strange!” (Verse 5) In Arabic, the sūrah uses the word ‘ujāb, which is an unusual derivative of ajib, meaning strange, to emphasize the peculiarity of the claim. The sūrah also describes the method they employed to neutralize the effects of the divine message among their people seeking to ensure that they would stick to their traditional beliefs. They implied that the new message contained something highly suspicious, and that in their high positions, they knew this and were intent on countering it: “Their leaders go about saying: Walk away, and hold steadfastly to your deities: this is an intended design.” (Verse 6) This is not a question of religion and faith, although there is something different about it. Hence, ordinary people should attend to their business, maintain their traditions and let the leaders uncover this new plot, because it is only they who can establish what is concealed behind outward appearances. Basically, then, they sought to reassure people that they would look after their interests.
这是掌权者用来转移民众对公共事务的关注、或阻止他们追寻真相的一种众所周知的手段。若任由民众自行探求真相，便会对权威构成严重威胁，因为这最终会导致虚假领导的暴露。
This is a well known device that those in power use to divert peoples’ interest in public affairs or their searching for the truth. To allow the public to search for the truth by themselves would represent a serious threat to authority, as ultimately it leads to the exposure of false leadership.
古莱氏的长老们还企图欺骗民众，他们指向那些早先启示的信徒，说那些人的信仰中已渗入迷信，使其偏离了神独一的纯正观念："我们在后世的任何宗教中从未听说过这样的说法！这完全是捏造。"（第7节）当时，三位一体的观念已在基督徒中传播开来，而以斯拉是神之子的传说也渗入了犹太教。因此，长老们特别提到了这些，说："我们在后世的任何宗教中从未听说过这样的说法！"他们声称从未听过有人像穆罕默德ﷺ那样倡导神的绝对独一。因此，这只能是捏造。
The Quraysh elders also tried to deceive people by pointing to the faiths of the people of earlier revelations who had allowed superstitions to creep into their faith, diverting it from the pure concept of God’s oneness: “Never did we hear of a claim like this in any faith of latter days! It is all an invention.” (Verse 7) By that time, the concept of trinity had spread among the Christians while the legend of Ezra being God’s son had infiltrated Judaism. Hence the elders specifically referred to these, saying: “Never did we hear of a claim like this in any faith of latter days!” They claimed to have never before heard anyone advocate God’s absolute oneness as did Muĥammad. Hence, it could only be fabrication.
伊斯兰教始终致力于净化一神信仰，使其摆脱传说、外来成分以及曾影响先前各宗教的偏离。这是因为一神论是构成一切存在之基础的根本真理。事实上，整个宇宙都印证了这一真理，并为其提供了证据。此外，除非人类生活以一神论为基础，否则无论在根本还是细节上都不可能健全。在考察古莱什人以及早先各不信道群体对一神原则的抵制时，我们理应简要阐述其重要性。
Islam has always sought to purge the monotheistic faith from all traces of legend, alien elements and the deviation that affected earlier religions, because monotheism is the fundamental truth that forms the basis of all existence. Indeed, the whole universe confirms this truth, providing evidence in support of it. Moreover, unless human life is based on monotheism it cannot be sound either in its fundamentals or its details. As we consider the resistance of the Quraysh, as well as earlier communities of unbelievers, to the monotheistic principle, it is fitting that we should briefly outline its importance.
宇宙中这些普遍法则的统一性是显而易见的,它表明,设定这些法则运行的意志必然是唯一的意志。我们在这个宇宙中环顾四周,处处都能看到这一事实,它就摆在我们眼前。宇宙中的一切都处于持续而有规律的运动之中。原子是宇宙中一切事物的基本单位,无论是有生命的还是无生命的,都在运动之中:它由围绕由质子组成的原子核运动的电子构成,正如我们太阳系中的行星绕太阳运行一样;又如由众多太阳系和天体组成的星系一样在旋转。所有行星、太阳以及更大的星系,都沿同一个逆时针方向运动,即从西向东。组成地球、其他行星和恒星的元素是相同的,它们都由包含电子、质子和中子的原子构成。实际上,这些正是构成所有这些行星和恒星的基石。
The unity of the general laws that operate in this universe which we behold is clear, testifying to the fact that the will that set these laws in operation must by necessity be a single will. Wherever we look around us in this universe we find this fact staring us in the face. Everything in the universe is in constant and regular movement. The atom, which is the basic unit of everything in the universe, animate or inanimate, is in motion, as it consists of electrons that move around the nucleus composed of protons just as the planets move in orbit around the sun in our own solar system, and like the galaxy composed of numerous solar systems and celestial mass rotate. All planets, the sun, and the larger galaxy move in one anticlockwise direction, from west to east. The elements which make up the earth, other planets and the stars are the same, and they are all made of atoms composed of electrons, protons and neutrons. Indeed, these are the bricks that make up all these planets and stars.
虽然一切物质都由三种基本粒子构成，但科学家们认为，一切力量
While all matter is made of three bricks, scientists believe that all powers:
光、热、X射线、无线电波、γ射线以及所有类型的辐射，实际上都是电磁能量的不同形式。它们都以相同的速度传播，它们之间的区别在于波长的不同。
light, heat, x-rays, wireless waves, gamma rays and all types of radiation are in fact different forms of electromagnetic power. They all travel at the same speed, but the difference between them is the difference in wavelength.
物质由三块砖构成，而力量的本质是波动。爱因斯坦在其狭义相对论中将物质与能量等同起来。实验证实了他的论断。近来，一项实验又印证了这一点：原子弹中核裂变产生了这个世界上有史以来最响的声音。14
Matter, then, is made of three bricks, and power is in essence waves. In his special relativity theory, Einstein equates matter with energy. Experiments endorsed his claims. In recent times, an experiment endorsed it in the loudest sound ever heard in this world, produced by nuclear fission in an atom bomb.14
这样的统一性存在于宇宙的构成之中，这一点人类通过物理实验已经有所认识。我们也知道，这种统一性体现在万物共同遵循的持续运动规律之中，这种运动和谐而平衡，没有任何物体会干扰或碰撞另一个物体。最明显的例子就是漂浮在太空中数不清的行星、恒星和星系。“它们各自在自己的轨道上浮游。”（36：40）它们都证明了这样一个真理：它们各自处于太空中的位置，其运动、尺寸和坐标都由一位完全知晓其本质的主所设定，这一切都包含在祂对这个奇妙宇宙的整体设计之中。
Such is the unity in the make-up of the universe, as man has come to learn through physical experiment. We also know how this unity is reflected in the law of continuous motion common to all things in a coherent and balanced way so that no object interferes or collides with another. The clearest example is the countless number of planets, stars and galaxies floating in space. “Each floats in its own orbit.” (36: 40) They all testify to the truth that they are set in their respective positions in space and given their movements, dimensions and coordinates by One who is fully aware of their nature, determining all this in His overall design of this wonderful universe.
这段简短的论述关于宇宙整体的统一性，足以说明：人类的生活只有建立在这一基础之上才能得到端正。当人们清楚地理解这一事实时，就会对身边的宇宙、自身在其中的位置、与其他万物的相互关系，以及与独一的真主和宇宙中的一切事物的关系，形成正确的认识。这对于塑造人们的情感以及对生活全部内涵的理解，极为重要。
This brief word here about the overall unity of the universe is sufficient for it testifies that human life can only be set right on this basis. When this fact is clearly understood, people formulate a sound concept of the universe around them, their position in it, their interrelation with other beings, as also their relation with the One God and with everything else in the universe. This is exceedingly important in shaping people’s emotions and understanding of all that life entails.
一个相信真主独一、理解其独一之义的人，便以此为基础确立自己与主的关系，并将自己与真主之外的一切人与事物的关系置于其应有的位置。因此，他的精力与情感不会被众多其他神灵所操控，他人也无法强加于他。
A person who believes in God’s oneness and understands the meaning of His oneness, sets his relation with his Lord on this basis, and puts his relations with everyone and everything other than God in their respective positions. Thus, his energy and feelings are not manipulated by a host of other different deities nor are other people able to impose themselves on him.
信仰者若知道独一的真主是这个宇宙的创造者，便会以合作与友善的原则对待这个宇宙及其中的一切存在。
A believer who knows that God, the One, is the originator of this universe deals with the universe and all that exists in it on the basis of cooperation and friendship.
这使生活拥有了一种截然不同的滋味与活力，那是那些不信仰这些的人所无法体会到的。
This gives life a taste and vitality that are totally different from that which is felt by those who do not believe in any of this.
任何相信真主为宇宙所设定的体系具有统一性的人，都会以一种特殊的方式接受祂的命令与律法，并明白：将真主的法律落实于人类生活之中，将使存在的一切之间达致和谐。这一真理必然使人的良知建立在健全的根基之上，赋予其一致性与光明。它也厘清了人与造物主之间的联系，以及人与宇宙之间的联系。这些认识进而对人类生活的实践、道德、社会和行为层面产生明确的影响。
Anyone who believes in the unity of the system God has set for the universe will receive His orders and legislation in a special way, knowing that the implementation of God’s law in human life will provide harmony between all that exists. This truth necessarily sets human conscience on a sound footing, giving it consistency and enlightenment. It also clarifies the bonds between man and his Creator on the one hand and between man and the universe on the other. This then has clear effects on the practical, moral, social and behavioural aspects of human life.
《古兰经》极为重视真主独一的概念，并反复阐明这一概念及其所包含的意义。这在麦加章中尤为明显，在麦地那章中也同样如此，不过麦地那章呈现这一概念的方式有所不同，以便与这些章的主题相契合。
The Qur’ān places much emphasis on the concept of God’s oneness, and persistently clarifies this and what it entails. This is particularly true in Makkan sūrahs, but it is also true in sūrahs revealed in Madinah, although the way it is presented in the latter changes so as to fit the subject matter of these sūrahs.
然而,正是这个真理,让那些不信道者最为惊讶,他们对此与先知无休止地争论,并对他坚持这一点感到诧异。他们还号召人们对此表示惊讶,竭力使人们远离它。更有甚者,他们惊讶于先知被选中承担真主向人类传达的启示:"难道在我们中间,只有他一人获得了启示吗?"(第8节)这不过是赤裸裸的嫉妒,正是这种品性驱使他们敌视先知的使命,尽管他们明知这是真理。
Yet this is the truth the unbelievers were most amazed at, endlessly debating this with the Prophet, and wondering at his insistence on it. They also called on people to express amazement at it, doing their utmost to turn them away from it. Indeed, they went even further, expressing amazement that the Prophet was chosen to be entrusted with God’s message to mankind: “Was the message given to him alone out of all of us?” (Verse 8) This is nothing but plain envy, a trait that motivated their hostility to his message despite their awareness that this was the truth.
《古兰经》甚至吸引了伊斯兰教最直言不讳的敌人。
The Qur’ān had its attraction even to the most outspoken enemies of Islam.
他们得知穆罕默德每晚都会花一段时间进行崇拜，在礼拜中诵读《古兰经》。于是，他们借着夜色的掩护，有些人便坐在他的房子外面，聆听里面传出的《古兰经》诵读声。他们每个人都是独自前来，以为不会有人知道自己的行动。人们只能推测，其动机要么是想客观地评判穆罕默德的讯息，要么是想探明其中的真相，要么是想聆听《古兰经》极为卓越的文学风格。天色开始破晓时，他们每个人都悄悄回去，不让任何人发现自己的行动。
They realized that Muĥammad spent some time every night in worship reading the Qur’ān in prayer. Therefore, protected by the cover of darkness, some of them sat just outside his house, listening to the Qur’ān being recited inside. Every one of them was on his own, thinking that no one would know about his action. One can only assume that the motivation was either to try to judge the message of Muĥammad objectively, or to learn the truth about it, or to listen to the superb literary style of the Qur’ān. As the day began to break, each one of them went back so that no one could find out about his action.
不久之后,他们三人——Abū Jahl本人、Abū Sufyān和al-Akhnas ibn Shariq——相遇了。他们彼此无需询问对方在做什么,因为他们在那个特定时刻出现在那里,只有一个原因。于是,他们互相劝告,不要再这样做。其中一人说:“要是你们的某些追随者看到你们,你们就会在他们心中引起疑虑。”第二天晚上,他们又做了同样的事,并且再次在黎明时分相遇。他们再一次互相劝告,不要做这种“不负责任”的举动。
Soon, the three of them: Abū Jahl himself, Abū Sufyān and al-Akhnas ibn Shariq met. There was no need to ask each other what they were doing. There was only one reason for their presence there at that particular time. Therefore, they counselled each other against such action: “Should some of your followers see you,” one of them said, “you would stir doubts in their minds.” The following night they did the same, and once again they met at the break of day. Again they counselled each other against their ‘irresponsible’ action.
然而，第三夜他们每人又去先知的家外坐着聆听《古兰经》。早晨相遇时，他们对自己感到羞愧。其中一人提议，他们应当彼此以信誉起誓，不再前来。他们在回家之前便如此做了。
Nevertheless, the third night each of them went to sit outside the Prophet’s home and listen to the Qur’ān. When they met in the morning, they felt ashamed of themselves. One of them suggested that they should give each other their word of honour not to come again. They did so before going home.
那天早上晚些时候，阿赫纳斯·伊本·舍里格去拜访了阿布·苏福彦，来到他的家中。
Later that morning al-Akhnas ibn Sharīq went to see Abū Sufyān in his home.
他问他，对于他听到穆罕默德ﷺ诵读的内容有何看法。
He asked him what he thought about what he heard Muĥammad reciting.
阿布·苏福彦说："我听到了一些我知道并且认可为真实的话，但也听到了一些我无法理解其性质的话。"阿赫纳斯说他也有同样的感受。随后他离开，前往阿布·贾赫勒的家中，向他提出同样的问题。
Abū Sufyān said: “I heard things which I know and recognize to be true, but I also heard things whose nature I cannot understand.” Al-Akhnas said that he felt the same. He then left and went to Abū Jahl’s home to put the same question to him.
阿布·哲赫勒的回答则完全不同。这一次，他坦率诚实地面对自己，也面对与他交谈的人："我来告诉你我所听到的！我们与阿卜杜·马纳夫家族在荣誉上相互竞争：他们济贫，我们也这样做；他们慷慨地资助有需要的人，我们也这样做。当我们旗鼓相当，就像两匹并驾齐驱的赛马时，他们却说，他们中的一人是接受天启的先知！我们何时才能获得这样的荣誉？以神发誓，我们绝不会信他。"15
Abū Jahl’s answer was totally different. For once, he was candid and honest with himself and his interlocuter: “I will tell you about what I heard! We have competed with the clan of `Abd Manāf for honours: they fed the poor, and we did the same; they provided generous support to those who needed it and we did the same. When we were together on the same level, like two racehorses running neck and neck, they said that one of their number was a Prophet receiving revelations from on high! When can we attain such an honour? By God, we shall never believe in him.” 15
我们清楚地看到,阿布·贾赫勒之所以没有承认他连续三个夜晚与之抗争、每次都被击败的真理,除了嫉妒之外别无其他原因。他嫉妒穆罕默德ﷺ竟然获得了别人无法企及的地位。这实际上正是那些人言论背后的隐秘动机:“难道在我们中间,只有他一人受到了启示吗?”(第8节)他们反复说:“为什么这部《古兰经》不降示给两座城市中的某位大人物呢?”(43:31)这两座城市是麦加和塔伊夫,阿拉伯的长老和贵族居住于此。每当他们听说出现了新的先知,这些人便企图借助宗教来获取权势。因此,当真主拣选穆罕默德ﷺ,将他所应得的恩典赐予他时——真主知道唯有穆罕默德ﷺ配得这一切——他们极为震惊并心生嫉妒。
We see clearly that nothing stopped Abū Jahl from admitting the truth with which he wrestled on three consecutive nights, being beaten every time, except his envy. He was envious that Muĥammad should have attained a position to which no one else can aspire. This was indeed the secret motivation behind those who said: “Was the message given to him alone out of all of us?” (Verse 8) They were the ones who repeatedly said: “Why was not this Qur’ān bestowed from on high on some great man of the two cities?” (43: 31) The two cities were Makkah and Ţā’if where the Arab elders and noblemen lived. Whenever they heard about a new prophet, such people sought to gain power through religion. They were thus extremely shocked and envious when God chose Muĥammad (peace be upon him), bestowing on him of His grace what He knew Muĥammad alone deserved.
该sūrah对他们这一问题的回答充满讽刺与警告。
The answer the sūrah gives to their question is laden with sarcasm and warning:
“实际上，他们对我的教诲心存怀疑；他们还没有尝到我的惩罚。”（第8节）他们曾问：“难道在我们之中，唯独把启示降给了他吗？”这是在他们怀疑这启示本身的时候，他们无法接受它来自神，尽管他们意识到，没有任何人能够写出类似的东西。
“In fact they are in doubt concerning My reminder; they have not yet tasted My punishment.” (Verse 8) They had asked: “Was the message given to him alone out of all of us.” This when they doubted the very message itself and were unable to accept that it was from God, even though they realized no human being could have produced anything like it.
该章经文搁置了他们对《古兰经》所说的话，转而向他们发出警告："他们还没有尝到我的刑罚。"（第8节）仿佛这一章在说明：他们之所以如此言说，是因为他们仍然安然无恙，尚未尝到真主的任何刑罚。等到他们亲身经历时，便不会再说什么了，因为那时他们就会明白了。
The sūrah sets aside what they said about the Qur’ān to issue them with a warning: “they have not yet tasted My punishment.” (Verse 8) It is as if the sūrah is stating that they say whatever they say because they are still safe, not having tasted anything of God’s punishment. When they do experience this, they will say nothing of it because then they will know.
然后，这一章经文评论他们对真主选择穆罕默德作为使者一事感到惊讶。经文质问他们：难道他们掌管着你们主的恩惠宝库，那全能的、至厚赐的主吗？（第9节）难道他们想要干预真主所拥有的事务，去决定什么？是真主赐予他的仆人中他所意欲的人，也是真主不予他所意欲的人。祂是全能者，祂的意志及于一切，无人能够抗拒，祂的恩惠也是无限的。如果他们难以接受真主选择穆罕默德ﷺ承担这一使命，那么，既然他们并不掌管真主恩惠的宝库，他们凭什么权利、以什么身份，来决定真主的恩典应当如何施予呢？
The sūrah then comments on their wonder at God’s choice of Muĥammad to be His Messenger. It asks them whether they control God’s mercy: “Or do they own the treasures of your Lord’s grace, the Almighty, the Munificent?” (Verse 9) Do they seek to interfere with what belongs to God to decide? It is God who gives whatever He wishes to any of His servants and who withholds it from anyone He wishes. He is the Almighty whose will applies to all and cannot be resisted, and whose grace is limitless. If they find it hard to accept that God has chosen Muĥammad (peace be upon him) for his role, by what right and in what capacity can they decide how God’s favours be granted when they do not own the treasures of His grace?
“或者他们拥有天地及其间万物的主权吗？”（第10节）这是他们不敢声称的。拥有并掌管天地的，正是那位决定谁应得什么、谁应被安排担任什么角色的主。如果他们并不拥有天地及其间万物的主权，他们凭什么干预那位拥有此主权者的决定呢？接着是一句讽刺而责备的话：“那么，就让他们用一切可能的方法试着升上去吧。”（第10节）既然如此，就让他们掌控宇宙，管理真主恩典的宝藏吧。让他们来决定谁应得这些恩惠，谁应被剥夺。
“Or do they have dominion over the heavens and the earth and all that is between them?” (Verse 10) This is something that they do not dare to claim. It is the One who owns and controls the heavens and the earth who decides who should receive what and who should he assigned to what role. If they do not have dominion over the heavens and the earth and all that is between them, how come they interfere with the decisions of the One who has this dominion? A sarcastic and reproachful comment then follows: “Let them, then, try to ascend by all conceivable means.” (Verse 10) If that is the case, let them take control of the universe and administer the treasures of God’s grace. Let them decide who should receive such favours and who should be deprived.
这句讽刺之语之后，紧接着的是一句陈述事实的话，描述了他们的真实地位：
This sarcastic remark is followed by a statement of fact describing their real status:
“无论何种派系、属于任何阵营的军队被召集起来，都必将被打败。”（第11节）它们不过是被遗弃的败军残部，既无能力改变，也无力违抗真主的旨意。这节经文的措辞使其意义很难在译文中完整传达。主语“任何军队”指的是一种微不足道、无法归于任何特定身份的群体。谓语“必将被打败”，在阿拉伯原文中仅用一个形容词词语 mahzūm 表达，这暗示战败是此类军队的本质特征，它们无法摆脱这一命运。这是一个非常准确的描述。真主的敌人永远无法处于经文所指示的那种境地之外，这一古兰经的表达暗含着无能为力与彻底丧失掌控之意，无论他们看上去多么强大，也无论他们何时出现。
“Whatever hosts, of any affiliation, may be raised will suffer defeat.” (Verse 11) They are no more than the remnants of a defeated army left aside. They have no ability to change or object to God’s will. The phraseology of this verse makes it hard to capture its sense in translation. The subject, ‘whatever hosts’, refers to something insignificant that no identity can be assigned to. The verbal phrase, ‘will suffer defeat’, is expressed in the Arabic original in one adjectival word, mahzūm, which suggests that defeat is an essential characteristic of such hosts and that they cannot get rid of it. This is a very true description. God’s enemies can never be in any position other than the one indicated by this Qur’ānic expression which connotes powerlessness and absolute lack of control, no matter how mighty they may appear or when they appear.
该章给出了前代民族走过同样道路的例子，我们可以看到，他们最终都遭受了彻底的失败："在他们之前，努哈的民族、阿德人、有众多木桩的法老、赛莫德人、鲁特的民族以及林间谷地的居民都否认了真理。这些民族各不相同，但他们每一个都指责真主的使者说谎。因此，我的惩罚降临了。"（第12-14节）这些民族是古莱什人的先辈。他们全部，包括建造了如木桩般屹立不倒的金字塔的法老，以及居住在林间谷地的舒阿卜的民族，都拒绝了真主的启示。这些暴虐的民族最终遭遇了什么？
The sūrah gives examples of former communities who treaded the same course, and we discover that they all faced utter defeat: “Before their time, the truth was rejected by Noah’s people, the Ad, Pharaoh of the tent-pegs, the Thamūd, Lot’s people and the dwellers of the wooded dales: these were different groupings, yet each one of them accused God’s messengers of lying. Therefore, My retribution fell due.” (Verses 12-14) These communities were the Quraysh’s predecessors. All of them, including Pharaoh who built the pyramids that stand firm like tent pegs, and Shu ‘ayb’s people who dwelled in the wooded dales, rejected God’s messages. What eventually happened to these tyrannical peoples?
真主的惩罚降临，他们全部被消灭。除了诉说他们覆灭的废墟，他们已一无所存。
God’s retribution fell due and they were all decimated. There is nothing left of them except the ruins that tell of their defeat.
这样的命运曾降临于过去的不信道者民族。至于当今的民族，他们大多被留到一声巨响降临之时，那时地球上的生命将终结，紧接着便是末日审判之前：“这些人也只是在等待一声巨响，那一声巨响将不会被延迟。”（第15节）这一声巨响一旦到来，即使片刻也不会推迟，它会在预定的时刻发生。真主决定让这个最后启示的民族得以存续，不像对待过去的民族那样将其毁灭。这是一种恩典，但他们并不珍惜，也不为此感谢真主。相反，他们催促自己的惩罚降临，祈求真主在祂所定的日子之前，就立即降下他们应得的份额：“他们说：‘我们的主啊！在清算之日到来以前，就把我们应得的惩罚赐给我们吧！’”（第16节）
Such was the fate of past communities of unbelievers. As for the present ones, they are, generally, left until a blast brings about the end of life on earth just before the Day of Judgement: “These, too, have but to wait for one single blast; and it shall not be delayed.” (Verse 15) Once this blast falls due, it will not be delayed even for a short moment. It occurs at its appointed time. God has willed that this community of the last message will be given its time, and that He will not destroy it as He did past communities. This is an act of grace, but they do not appreciate this or thank God for it. On the contrary, they hasten their own punishment, asking God to give them their lot now, before the day He has appointed: “They say: Our Lord! Hasten to us our share of punishment even before the Day of Reckoning.” (Verse 16)
至此，本章结束了对不信道者的论述，转而对先知说话。先知得到了安慰，并被引导去回想先前的使者所经历的事：他们所承受的严峻考验，以及当他们证明了自己的坚忍之后，真主所赐予他们的恩典。
At this point the sūrah ends its reference to the unbelievers and turns instead to the Prophet. He is comforted and directed to remember what happened to earlier messengers, the hard tests they went through and the grace God bestowed on them when they proved themselves.