这段长篇叙述讲述了先前使者的一些历史，目的是让先知穆罕默德ﷺ铭记这些事迹，从而不去理会多神教徒对他所作的各种拒斥、指控、惊讶和捏造。这一切对任何人来说都必定是沉重的负担，但先知被告知要承受这一切，并在逆境中保持坚忍。

This long passage is devoted to aspects of the histories of earlier messengers so that the Prophet Muĥammad (peace be upon him) would remember them and disregard all the rejections, accusations, amazement and fabrications the unbelievers levelled at him. All this was certain to weigh hard on anyone, but the Prophet is told to bear it all and remain patient in adversity.

与此同时,这些故事展现了真主之恩在早先使者身上所显现的效果。它表明真主赐予他们各种恩惠,包括权力、权威、照顾与福佑。这与古莱氏人对真主以使命垂青先知(愿主赐福并平安于他)所表现的惊讶形成对比。他并非真主使者中的特例。真主赐予其中一些使者王权,此外他们仍是真主的使者。其中一位蒙受恩典,山岭与飞鸟随他一同赞颂、称颂真主;另一位则使风与精灵顺服于他。这便是达五德与所罗门。那么,真主从古莱氏全体人中拣选穆罕默德这位诚实之人,将启示降予他,又有什么奇怪呢?ﷺ

At the same time, the stories present the effects of God’s grace as it was bestowed on earlier messengers. It shows how God granted them favours of all sorts, including power, authority, care and blessings. This contrasts with the amazement expressed by the Quraysh at God’s favouring the Prophet (peace be upon him) with His message. He was not a unique case among God’s messengers. To some of them God granted a kingdom, in addition to their being His messengers. Among them one was favoured with the mountains and birds echoing his glorification and praise of God, and to another the wind and jinn were made subservient. Such were David and Solomon. What is strange, then, for God to have chosen from among all the Quraysh, Muĥammad, the man of truth, upon whom to bestow His revelations?

这些故事描述了真主一贯对祂的使者们的眷顾，以及祂如何教导他们，使他们配得上所承担的使命。和穆罕默德ﷺ一样，他们也是普通的人，经历着世人都会有的软弱。真主眷顾他们，使他们的软弱不致战胜他们。祂为他们解说事理，并给予他们指示。祂也考验他们，以便宽恕他们的过失，并赐予他们恩典。这必然会使先知ﷺ安心，确信真主在他的每一步都会眷顾他。

These stories describe the care God always took of His messengers and how He instructed them so that they became worthy of their mission. Like Muĥammad, they were ordinary human beings, experiencing the weaknesses all people do. God took care of them so that their weaknesses did not get the better of them. He explained things to them and gave them directives. He also tested them so that He would forgive them their errors and grant them favours. This was bound to reassure the Prophet that God would take care of him at every step.

请你忍耐他们所说的话，并记住我的仆人大卫，他拥有力量，且常常归向我。我使群山与他一同在晚间和日出时赞颂我的无限荣耀，鸟群也同样聚集，都回应他的赞颂。我坚固了他的王国，赐予他智慧和明确的判断力。（第17-20节）

Bear with patience whatever they say, and remember Our servant David who was endowed with strength. He always turned to Us. We caused the mountains to join him in extolling Our limitless glory in the evening and at sunrise, and likewise the birds in flocks: they all would echo his praise. We strengthened his kingdom; We endowed him with wisdom and decisive judgement. (Verses 17-20)

“坚忍承受……”这是指所有真主的使者所走过的道路。

‘Bear with patience...’ This is a reference to the road taken by all God’s messengers.

它将他们归为一类。他们每一位都经历了这一切:每个人都承受苦难、接受考验,并在逆境中保持忍耐;各自处于先知身份这座崇高阶梯上的不同位置。他们每个人的一生都是一连串的考验,每一次都伴随着巨大的痛苦。即便在境况顺遂、生活安逸之时,这也构成另一种形式的考验,以确保他们在顺境中同样能够保持忍耐,正如他们在逆境中那样。两种处境都需要坚忍。当我们思考《古兰经》所述安拉众使者的生平时,便会发现忍耐是其中最突出的品质。实质上,他们的一生就是一长串的试炼与考验。

It groups them together. Everyone of them took it: everyone suffered, was tested and remained patient in adversity; each at his own step in the lofty ladder of prophethood. The life of each one of them was a series of tests, each bearing much pain. Even when things were pleasant and comfortable, this represented a different form of test so as to ensure that they remained patient when life was easy in the same way as they were patient in adversity. Both situations require endurance. When we contemplate the lives of all God’s messengers, as told to us in the Qur’ān, we realize that patience was the most prominent element. In essence, their lives were a long series of trials and tests.

真正的先知生平，本是摆在全人类面前的一本敞开的书，每一页都在诉说考验、苦难与忍耐。这些记载展示了人的灵魂如何战胜痛苦与困顿，如何超越今世所看重的一切，如何摒弃欲望与诱惑，从而全心全意地奉献给真主（上帝），并借此通过祂所设定的考验。它也昭示了将祂置于万物之上意味着什么，以此向世人宣告：

The lives of God’s messengers were in fact an open book for all humanity to read, with every page speaking about trials, afflictions and patience. The records show how the human soul triumphs over pain and necessity. How it rises above all that to which the present world attaches value, and how it discards desires and temptations, so as to achieve full dedication to God, and in so doing passes the test He has set. It shows the meaning of choosing Him over everything else so as to say to mankind:

"这是崛起的道路，是唯一通向真主悦纳的道路。""对于他们所说的一切，你要忍耐。"（第17节）他们说了很多，例如："这是一个说谎的术士。"（第4节）"他把所有的神都变成了一位神吗？这真是太奇怪了。"（第5节）"在我们所有人中，启示偏偏降给了他一个人吗？"（第8节）他们说的远不止这些。真主指示先知以忍耐对待他们的言论，并告诉他，在心中和意念里，他应当与另一类人相处：那些精选的人，即真主的使者们，他与他们有着深厚的亲近和紧密的关系。事实上，他常常把他们当作自己的至亲来称呼，他说："愿真主怜悯我的兄弟优素福"，"我与我的兄弟穆萨有着更深的联系"，等等。

‘This is the way to rise; it is the only way leading to God’s acceptance.’ “Bear with patience whatever they say.” (Verse 17) They said much, such as: “This is a sorcerer telling lies.” (Verse 4) “Does he make all the gods into one God? This is indeed most strange.” (Verse 5) “Was the message given to him alone out of all of us?” (Verse 8) Indeed they said much more. God directs the Prophet to bear their statements with patience, and tells him that in his mind and heart he should live with a different type of people: the select few, God’s messengers with whom he has a strong affinity and close relationship. Indeed, he used to refer to them as though they were his immediate relatives, saying: ‘May God have mercy on my brother Joseph,’ and ‘I have a stronger bond with my brother Moses,’ etc.

在确立了在大地上担任哈里发之职及裁决人们纷争的根本原则之后，接下来阐明的是支撑整个宇宙体系的真理背景。这一根本真理的范围远远超出人类的整个世界与角色，它关乎宇宙的存在本身以及后世的生活。此外，真主给人类的最后一部经典，正是建立在这一真理之上的。确实，《古兰经》就是阐明这一伟大真理的经典。

Having stated the main principle in conducting the position of vicegerent on earth and in judging people’s disputes, the context of the truth on which the whole system that sustains the universe is based is then stated. Broader as it is than man’s whole world and role, this basic truth deals with the very existence of the universe and with the life to come. Furthermore, the last divine message to mankind is based on this truth. Indeed, the Qur’ān is the book that explains this great truth:

我们创造天地以及它们之间的一切，并非毫无目的。

We have not created heaven and earth and all that is between them without a purpose.

这正是不信道者的想法。不信道者必将遭受火狱的惩罚，那时他们将遭殃。难道我们会把信道并行善的人，与在大地上作恶的人同等看待吗？难道我们会把敬畏者与恶人同等看待吗？

That is what the unbelievers assume. Woe betide the unbelievers when they are cast in the fire. Are We to equate those who believe and do righteous deeds with those who spread corruption in the land? Are We to equate the God-fearing with the wicked?

这是一部祝福的经典，我已将它降示给你，以便人们思索其中的启示，使有理智的人从中领悟。（第27-29节）

This is a blessed book which We have revealed to you so that people may ponder over its message, and that those endowed with insight may take it to heart. (Verses 27-29)

这三节经文确立了一个深刻而确凿的伟大真理:天地以及其间的一切被创造,绝非毫无目的。它们的创造建立在真理之上,并有确定的旨归。从这一伟大真理中,一切其他事理都由此衍生,无论是人作为大地上哈里发(代治者)的职分、在人与人之间裁断的权利,还是使情感与行为走上正道,使行善者不与作恶于地者等同,使敬畏主的人不与恶人归为一类。上主尊贵之经典所载的真理,赐予有远见和悟性的人,使他们得以研读其中的经文,并思索存在的根本事实。不信道者甚至无法想象这样的真理与事实,因为它们与宇宙所建立的伟大真理毫无关联。因此,他们对自己的主抱有恶念,也不会理解真理:"这正是不信道者的想法。不信道者啊,当他们被投入火狱时,他们必遭灾祸。"(第27节)

These three verses set this great truth, one that is profound and accurate. For certain, the creation of the heavens and the earth and all that is between them was not without purpose. Their creation is based on the truth and for a definite intent. It is from this great truth that all else stems whether it be man’s vicegerency on earth, the right to judge between people, or setting feelings and actions on the right course so that those who do good deeds are not equated with those who spread corruption on earth, and that the God-fearing are not grouped together with the wicked. The truth embodied in God’s blessed book is given to people with insight and understanding so that they can study its verses and reflect on the essential facts of existence. Such truth and facts cannot even be imagined by unbelievers, because they do not relate to the great truth on which the universe is based. Hence, they entertain ill thoughts about their Lord and will not understand the truth: “That is what the unbelievers assume. Woe betide the unbelievers when they are cast in the fire.” (Verse 27)

该章节接续了这段故事，展示真主赐予大卫的恩惠：他赐给大卫一个儿子所罗门。章节也提到真主赐予所罗门的种种大恩，他所经历的考验，真主对他的眷顾，以及考验结束后降临在他身上的丰厚祝福。

The sūrah picks up the thread of the story to show us the favour God granted David as He gave him Solomon for a son. It also speaks of the great favours He bestowed on Solomon, the test he was subjected to, the care God took of him and the blessings showered on him when the test was over:

致达伍德:我们赐予了所罗门,他是多么优秀的仆人,他总是归向我们。一天傍晚,有人将名种的、脚步敏捷的骏马牵到他面前,他便说:"我喜爱这些美好的事物,是因为我记念我的主。"直到骏马消失在视线之外。"把它们给我牵回来!"他随即抚摸它们的腿和脖颈。我们曾考验所罗门,把一个身体放在他的宝座上。他便归向我们,祈祷说:"我的主啊!请宽恕我的罪过,赐予我一种权力,这种权力在我之后不会属于任何人。你确是大施赐者。"我们使风听从他的驱使,风便顺从他的命令,随他所愿轻柔地吹行到任何地方;还有精灵,包括各种建造者和潜水者,以及其他被锁链捆绑的精灵,也都听从他的使唤。

To David We gave Solomon: how excellent a servant of Ours; he would always turn to Us. When, one evening, nobly-bred, swift- footed steeds were brought before him, he kept saying: My love of good things is part of my remembering my Lord!’ until they disappeared from sight. ‘Bring them back to me!’ He then stroked their legs and their necks. We had tried Solomon, and placed a body on his throne. He then turned to Us, and prayed: My Lord! Forgive me my sins, and bestow upon me such power as shall belong to no one after me. You are indeed the bountiful giver’ We made the wind subservient to him, so that it gently sped at his command wherever he wished, and the jinn, including every kind of builder and diver, and others bound together in fetters.

这是我们的恩赐；你可以随意赐予或扣留，无需交代。他在后世必定亲近我们，并且会得到美好的接纳。（第30–40节）

This is Our gift; so give or withhold as you please, without account. In the life to come he is to he close to Us and will be well received. (Verses 30-40)

关于经文故事中提到的良种骏马以及置于他宝座上的身体，学者们有多种解释。然而，我对这些解释都不敢苟同，因为它们要么是源自以色列传说的无根据记载，要么缺乏任何可靠的依据。我无法以令人满意的方式想象这两件事，从而向读者加以解释。我也找不到任何可靠的圣训来作为解释这两件事的依据。我所找到的唯一可靠的圣训，未必与这两件事有关。这段圣训由布哈里根据艾卜·胡莱赖者的传述而记载，内容是：“所罗门说：‘今晚我要与七十位妇人同房，每位妇人都将生下一位为真主之道而战的勇士。’他没有补充说‘如真主意欲’。结果他与她们同房，但只有一位妇人怀孕，而她所生下的，只是半个人。以掌握我灵魂的主起誓，如果他说了‘如真主意欲’，她们所生的都会是为真主之道而战的勇士。”这或许就是所罗门所经历的考验，经文所指的正是此事。也有可能，置于他宝座上的身体就是这半个人。不过，这只是一种可能。至于骏马的故事，据说所罗门在一天将尽时检阅他的一些骏马，这使他错过了他向来在日落前所做的晡礼。

The references in the story to nobly-bred steeds and the body placed on his throne have been interpreted in a variety of ways. However, I do not feel comfortable with any such interpretation considering them either unfounded reports from Israelite sources or else lacking any supporting evidence. I cannot visualize the two incidents in any satisfactory way so as to explain them to my reader. Nor can I find any authentic report to rely upon in interpreting them. The only authentic ĥadīth I have found may or may not relate to either event. This ĥadīth, related by al-Bukhari on Abi Hurayrah’s authority, says: “Solomon said: ‘I will consort tonight with 70 women, so that each one of them will give birth to a warrior who fights for God’s cause,’ but he did not add, ‘God willing.’ He consorted with them, but only one of them became pregnant, and then she gave birth to half a person. By Him who holds my soul in His hand, had he said, ‘God willing,’ they would have been warriors fighting for God’s cause.” It is possible that this was the test which Solomon had to go through and to which these verses refer. It is also possible that the body placed on his throne was this half person. This, however, is only a possibility. As for the story about the horses, it is said that Solomon reviewed some of his horses towards the end of the day. This caused him to miss an evening prayer which he used to offer before sunset.

接下来,我们读到了关于考验、逆境中的忍耐,以及随后从至高者那里降下恩赐的更多故事。这一次,受到考验的先知是约伯。

We are then given more of the story of tests, patience in adversity, followed by favours bestowed from on high. This time, the prophet who is tested is Job:

请记住我的仆人艾尤卜，当时他向他的主呼求：“恶魔使我疲惫和受苦！”（我对他说）：“你用脚跺地，这里有清凉的水供你洗浴和饮用。”我将他的家人还给了他，并为他增添了同样数目的人，这是我对他的恩典，也是对有见识之人的提醒。（我对他说）：“你拿一把草，用它打一下，你就不会违背誓言。”我发现他在逆境中有耐心。他是多么优秀的仆人啊，他总是归向我。（第41-44节）

Remember Our servant Job who cried out to his Lord: ‘Satan has afflicted me with weariness and suffering!’ ‘Strike [the ground! with your foot! Here is cool water for you to wash with and to drink.’ We restored his family to him, and doubled their number as an act of grace from Us, and as a reminder to those who are endowed with insight. ‘Take in your hand a bunch of grass and strike with it, and you will not then break your oath.’ We found him patient in adversity. How excellent a servant of Ours; he would always turn to Us. (Verses 41-44)

约伯的故事以及他在严峻考验面前的坚忍，广为人知，常被引为逆境中忍耐的榜样。然而，这个故事也掺杂了以色列人的歪曲。故事中听起来正确的部分是：约伯是上帝的良仆，总是谦卑顺服地归向祂。上帝考验他，他保持了忍耐。他所经受的考验似乎包括失去财富、家人和健康。尽管如此，他依然保持与上帝的联系，信靠祂，并对上帝所赐予他的感到满足。

The story of Job and his steadfastness in face of a severe test is well known, and often cited as an example of patience in adversity. However, it is also coloured with Israelite distortions. The part that sounds correct in the story is that Job was God’s good servant who always turned to Him in humility and submission. God tested him and he remained patient. It seems that the test he endured entailed the loss of his wealth, family and health. Nevertheless, he maintained his bond with God, trusting to Him, and was satisfied with what God had given him.

他有几位忠诚不渝的挚友，其中包括他的妻子，但撒旦试图让他们相信：如果真主爱约伯，祂就不会让他遭受如此严酷的境遇。他们把这些话告诉他时，他所承受的苦痛比考验本身还要沉重。他的妻子也曾向他重复了类似的耳语，约伯因此非常烦恼。他发誓说，如果真主恢复他的健康，他一定要打她，并且明确说出要打的次数，据说是一百下。

He had a few well-wishers who remained faithful to him, including his wife, but Satan tried to convince these that had God loved Job, He would not have subjected him to such a-severe situation. When they told him this, it was harder for him than the test itself. His wife spoke to him repeating some such whispers, and Job was very upset. He swore that should God restore his health, he would beat her up, specifying the number of times he would hit her, which is said to be one hundred.

在此时,约伯向真主诉说撒旦的诡计与低语给他带来的苦难:"撒旦使我疲惫、受苦!"(第41节)当他的诚心已毋庸置疑,并拒绝了撒旦企图削弱他的一切努力,抱怨这些对他而言十分艰难时,真主赐予他恩典,结束了他的考验,并使他恢复了健康。真主命他用脚击地,便有一股清泉涌出。他用这泉水洗身并饮用。这足以使他恢复健康:"你用脚跺地,这里有清凉的水供你洗浴和饮用。"(第42节)

At this point Job complained to God about the trouble Satan’s schemes and whispers were causing him: “Satan has afflicted me with weariness and suffering!” (Verse 41) When he had proved his sincerity beyond any doubt, and when he had rejected all Satan’s attempts to weaken him, complaining that these were hard for him, God bestowed His grace on him, ending his test, and restoring his health. He ordered him to hit the ground with his leg, and a cool spring would gush forth. He was to wash himself with its water and drink from it. This was enough for him to recover his health: “Strike (the ground] with your foot! Here is cool water for you to wash with and to drink.” (Verse 42)

在详细讲述了这三个故事之后，为了提醒先知他也应当面对反对时保持坚忍，本章简短提及了其他先知。他们同样经受了考验并保持了忍耐；结果，他们也得到了真主的恩惠。其中一些比大卫、所罗门和约伯更早生活，我们知道他们所处的年代；而其他人的生活年代我们并不知道，因为《古兰经》和我们所能获得的其他资料都没有说明。

Having related these three stories in some detail, to remind the Prophet that he too should remain steadfast in the face of opposition, the sūrah makes a very brief reference to other prophets. They too endured tests and remained patient; they also received God’s favours as a result. Some of these lived earlier than David, Solomon and Job, and we know the periods they lived in, while we do not know the others’ time of life, because the Qur’ān and other sources available to us have not specified it.

请记住我的仆人易卜拉欣、易斯哈格和叶尔孤白：他们都是有力量且有远见的人。

Remember Our servants Abraham, Isaac and Jacob: all men of strength and vision.

我使他们拥有一种特殊的品质：对后世的记忆。在我看来，他们确实是被拣选者，是真正的善人。你们当记念以实玛利、以利沙和祖勒基福勒：他们每一位都属于真正的善人。（第45-48节）

We gave them a specially distinctive quality: the remembrance of the life to come. In Our sight, they were indeed among the elect, the truly good. And remember Ishmael, Elisha and Dhu’l-Kifl: each belonged to the truly good. (Verses 45-48)

亚伯拉罕、以撒、雅各，以及以实玛利，无疑都早于大卫和所罗门而生，但我们不知道他们与约伯在时间上有何关系。以利沙和Dhu’l-Kifl在《古兰经》中只被极简略地提到。前者的阿拉伯名字是Alyasa`，与希伯来语的以利沙更为接近。他们很可能指的是同一个人。至于Dhu’l-Kifl，除了这里对他的描述——他“属于真正的善人”之外，我们一无所知。 神，其荣耀无限，形容亚伯拉罕、以撒和雅各为“有力量和有远见的人”，这指的是他们的善行，既包括用手所做的身体上的行为，也包括依靠健全的见识和良好判断力所做的心智上的行为。这意味着，不行善的人就如同没有手，而不善于思考的人就如同没有心智或见识。

Abraham, Isaac, Jacob, as well as Ishmael, undoubtedly lived earlier than David and Solomon, but we do not know in what time relation they were to Job. Elisha and Dhu’l-Kifl are mentioned only very briefly in the Qur’ān. The Arabic name given to the first of these two is Alyasa`, which is closer to the Hebrew version of Elisha. Most probably they refer to the same person. As for Dhu’l-Kifl, we know nothing of him apart from how he is described here: he ‘belonged to the truly good.’ God, limitless is He in His glory, describes Abraham, Isaac and Jacob as ‘men of strength and vision’, which refers to their good actions, whether physical, done by hand, or mental, relying on sound vision and good judgement. This implies that a person who does not do good deeds is without a hand, and the one who does nor think well is without a mind or a vision.

他们的另一个优良品质是，真主赋予了他们一种特殊的禀性，使他们能够牢记后世。他们对其他一切都全然不顾，只专注于此。

Another of their good characteristics is that God gave them a distinctive quality to remember the life to come. This they did with complete disregard for everything else:

“我们赐予他们一种特殊的品质：对后世的记忆。”（第46节）正是这一品质使他们获得了尊贵与崇高的地位：“在我看来，他们确实是被拣选的、真正的善人。”（第47节）