前文提到过古代的民族，以及他们否认先知的使命后所遭遇的结局。接着，又有另一代人取代了他们：“我确已在你们之前毁灭了诸世代，因为他们在不义中执迷不悟。使者们把明证带给他们，他们却不肯信仰。我就是这样惩罚罪人的。”

Reference was made earlier in the sūrah to ancient communities and what happened to them when they denied the messages of their prophets. Another generation was made to succeed them: “Indeed, We destroyed generations before your time when they persisted in their wrongdoing. The messengers sent to them brought them veritable evidence of the truth, but they would not believe. Thus do We reward the guilty.

然后，我使你们继承他们在大地上的位置，以便我观察你们将如何行事。（第13-14节）

Then We made you their successors on earth, so that We might see how you behave.” (Verses 13-14)

又有一处经文提到，每个民族都曾有使者被派遣到他们中间，传达真主的启示。“每个民族都有一位使者；当他们的使者来到他们中间时，他们就会被公正地裁决，他们不会受到不公的对待。”（第47节）

Another reference was made to the fact that every community had a messenger sent to them to deliver God’s message. “To every community was sent a messenger. It is when their messenger had come to them that judgement was passed on them in all fairness; and never are they wronged.” (Verse 47)

现在，这一章更详细地讲述了此前的那些启示，突出了诺亚和穆萨（Musa）两段故事中的某些方面。两段叙述都强调了否认真主启示的后果。文中还简要提及了尤努斯（Yunus），他的民众在即将遭受真主惩罚时信仰了真主，从而得救。这是为了劝诫那些否认真主的人停止否认，以免自己落得与诺亚的民众以及法老及其党羽相似的下场。

Now the sūrah speaks in more detail about such earlier messages, highlighting certain aspects of the stories of Noah and Moses. The consequences of denying God’s messages are emphasized in both accounts. A brief reference is also made to Jonah, whose community accepted the faith when they were about to be overtaken by God’s punishment, and they were thus saved. This serves to encourage those who deny God to stop so that they spare themselves an end similar to that experienced by Noah’s people and Pharaoh and his host.

上一段结尾处,安拉命令先知穆罕默德(愿主赐福于他并使他平安)宣告:那些捏造关于真主的谎言、以物配主的人,必将遭受可怕的结局:“你说:‘那些捏造关于真主之谎言的人,必不成功。他们在今世享受片刻,然后他们必归于我,我将因他们的不信而使他们遭受严厉的刑罚。’”(第69-70节) 这一宣告之前,先有一段安慰,告诉先知:那些亲近真主的信士“必无恐惧,亦不忧愁。”(第62节)同时,先知也被劝导不要过多在意不信道者所说的话:

The previous passage concluded with an order to the Prophet Muĥammad (peace be upon him) to declare that those who fabricate lies against God and associate partners with Him will come to an awful end: “Say: “Those who invent falsehood about God shall not be successful. They may have a brief enjoyment in this world, but then to Us they must return, and We will then make them suffer severe torment for their unbelief” (Verses 69-70) This declaration follows a reassurance given to the Prophet that the believers “who are close to God have nothing to fear, nor shall they grieve.” (Verse 62) The Prophet is also encouraged not to pay much attention to what the unbelievers say:

随后，该章简要提到了继努哈之后的几位使者：他们各自带着明证来到自己的民众中，而这些民众对待他们的态度如何。真主说：“此后，我派遣了使者到各自的民族那里，他们带来了明证，但他们不信他们先前所否认的。我就这样封闭了越轨者的心。”（第74节）

The sūrah then refers very briefly to a number of messengers who followed Noah, bringing clear evidence of the truth to their respective communities, and how the unbelievers received them: “Then after him We sent forth other messengers to their respective peoples, and they brought them clear evidence of the truth, but they would not believe in what they had once denied. Thus it is that We seal the hearts of those who transgress.” (Verse 74)

这些使者被赐予了明确的证据，证实了他们所传布的真理。

These messengers were given clear proof confirming the truth they preached.

他们把这些证据呈现给自己的民众，但这一章经文说，那些民众不会相信他们先前所否认的东西。这句话可以理解为：他们依旧像在见到如此清晰的证据之前那样否认真主的启示，即他们固执地坚持自己的态度。它也可以理解为：否认真主启示的不信道者，尽管时代变迁，仍被归为同一类，因为他们具有相同的本性。这意味着，当今的不信道者不会相信他们的祖先所否认的东西，或者他们自己通过祖先所否认的东西。他们对信仰及印证信仰的启示持有同样的态度：他们将自己的心灵和思想封闭起来，拒绝接受。在这一点上，他们犯了过错，超越了一切界限，因为他们拒绝运用真主赐予他们的理解能力。"这样，我就封闭了过度者的心。"（第74节）

They presented these proofs to their peoples, but the sūrah says that those peoples were not to believe in what they had earlier denied. This statement may be taken to mean that they continued to deny God’s message in the same way as they denied it prior to having such clear evidence. In other words, they stubbornly held to their attitude. It may also mean that the unbelievers who deny God’s messages are classified in one group despite the passage of time, because they share the same nature. This means that present-day unbelievers would not believe in what their ancestors denied, or what they themselves denied through their ancestors. All carry the same attitude to faith and the revelations confirming it. They seal their hearts and minds against it. In this they transgress and exceed all limits, because they refuse to use their God-given ability to understand. “Thus it is that We seal the hearts of those who transgress.” (Verse 74)

这体现了一条天命常规：当一个人对神圣的指引充耳不闻、将心智封闭时，他的心与理智便会完全无法接受。并不是神封住了他们的心与理智、使他们不能接受信仰，而是这条普遍规律同样适用于他们，正如它适用于一切情况。

This follows the divine rule that when a person turns a deaf ear and seals his mind to divine guidance, his heart and mind become totally unreceptive. It is not God who seals their hearts and minds to prevent them from accepting the faith, but the general rule applies to them as it applies in all situations.

我们对穆萨的叙述比对努哈的叙述详细得多。叙述始于穆萨面对其使命遭到拒绝并受到挑战的时刻，直至法老及其士兵被淹没而结束。其中所包含的一些情形，与麦加的多神教阿拉伯人对先知ﷺ使命的态度，以及他那少数追随者所遭遇的处境，有着强烈的相似之处。

Moses’ story is given in rather more detail than Noah’s. It starts at the point when Moses faces the rejection of his message coupled with a challenge, and concludes with the drowning of Pharaoh and his soldiers. The account includes situations which carry strong similarity with the attitude of the pagan Arabs in Makkah to the Prophet’s message, as well as the attitude of his few followers.

该段故事所述，突出了五个要点，之后再作评论，阐明以这种方式叙述的目的。这五个要点紧接着依次给出："然后，在那些[先知]之后，我派遣穆萨和哈伦携带我的迹象去见法老及其权贵，但他们仍然傲慢自大，因为他们是顽固的罪人。真理从我这里降临到他们那里时，他们说：'这明明只是妖术。'穆萨说：'当真理降临到你们那里时，你们竟这样说吗？这难道是妖术？但施行妖术的人永远不会成功。'他们说：'你来是要使我们离开我们祖先所信奉的，以便你们两人在这片土地上获得至高的权位吗？我们绝不信你们。'"（第 75-78 节）

The part of the story related here highlights five points before making a comment elucidating the purpose of relating it in this way. The five points are given in quick succession as follows: “Then after those [prophets] We sent Moses and Aaron with Our signs to Pharaoh and his nobles, but they persisted in their arrogance, for they were hardened offenders. When the truth came to them from Us, they said: ‘This is clearly nothing but sorcery.’ Moses replied: Do you say this to the truth when it has come to you? Can this be sorcery? But sorcerers will never be successful.’ They said: ‘Have you come to turn us away from what we found our forefathers believing in, so that the two of you might become supreme in the land? We will never believe in you.’” (Verses 7 5-78)

摩西带给法老及其权贵的神迹，就是《古兰经》第七章《高处》中提到的九种神迹。这里没有详细叙述，是因为当前的语境不需要这样的细节。在此语境中，重要的是法老及其一伙人接受这些神迹时的态度："他们仍然骄傲自大，他们是一群罪恶的人。"（第75节）

The signs which Moses brought to Pharaoh and his nobles are the nine mentioned in Sūrah 7, The Heights. They are not mentioned here in detail because the context does not require such detail. What is important in the present context is the attitude of Pharaoh and his group when they received these signs: “They persisted in their arrogance, for they were hardened offenders.” (Verse 75)

“当真理从我们这里降临到他们那里时……”（第76节）这里特别强调了迹象的来源“从我们这里”，以表明他们把神所降示的真理斥为“明显的巫术”，是多么严重的罪过。

“When the truth came to them from Us...” (Verse 76) The source of these signs is emphasized here, ‘from Us’, to show clearly their terrible offence when they describe as ‘clear sorcery’ the truth sent to them by God.

他们以无限的傲慢如此描述真理,却没有任何证据支持其主张。这种说法听起来像是所有否认神的启示者反复重申的标准论调。正如本章开头所述,麦加的异教阿拉伯人也说过同样的话,尽管这两个群体在时间和地点上相隔甚远,而且穆萨所带来的迹象与《古兰经》之间也存在巨大差异。

It is with limitless arrogance that they thus describe the truth without any evidence to support their claim. The statement sounds as if it is a standard one reiterated by all those who deny God’s messages. As reported at the beginning of the sūrah, the pagan Arabs in Makkah said the same thing, despite the wide difference in time and place between the two communities and the great difference between the signs delivered by Moses and the Qur’ān.

法老和他的权贵们似乎很喜欢指控穆萨施法术这一说法。

Apparently accusing Moses of sorcery sounded good to Pharaoh and his nobles.

他们很可能觉得，自己的指控能够深深留在人们的脑海中。

They most probably felt they could make their accusation stick in people’s minds.

因此，他们想要挑战穆萨，因为在他们看来，穆萨所展示的神迹与他们所知并施行的巫术颇为相似。他们希望通过这场挑战证明穆萨不过是一个技艺高超的巫师。这样就能消除对他们世袭权威或权力垄断的一切威胁，而这正是他们的主要目标。这些很可能才是他们认为这场巫术较量公平的真正原因。

Hence, they wanted to challenge Moses, for the signs he exhibited seemed to them to be similar to the sorcery they knew and practiced. They hoped that the challenge would show Moses to be no more than a highly skilled sorcerer. This would remove all danger to their hereditary authority, or to their monopoly of power, which was their main objective. These were, in all likelihood, the true reasons for holding this sorcery to be fair.

于是法老下令:"把所有博学的术士都带到我面前来。"术士们来到后,穆萨对他们说:"你们要投就投吧。"他们投掷之后,穆萨说:"你们所施展的只是妖术,真主必定使它归于虚无。真主不成全作恶之人的工作。真主以祂的言辞来证明真理为真理,即使罪人们憎恶这样。"(第79-82节)

Then Pharaoh commanded: ‘Bring before me every learned sorcerer.’ And when the sorcerers came, Moses said to them: ‘Throw whatever you may wish to throw.’ And when they had thrown, Moses said to them: ‘What you have contrived is mere sorcery which God will certainly bring to nothing. God does not further the work of those who spread corruption. By His words, God proves the truth to be true, much as the guilty may dislike it. (Verses 79-82)

我们在此注意到，对挑战的铺陈被简略带过，因为最相关的是结果。当穆萨说："你们所施展的，只是巫术。"他实际上是在回应对他提出的指控。巫术本身并无真实的实质，它只是一些骗术和欺诈，使人眼花缭乱、为之迷惑。

We note here how the build-up to the challenge is given very briefly, because it is the outcome that is most relevant. When Moses said: ‘What you have contrived is mere sorcery,’ he was actually replying to the accusation levelled at him. There is no real substance to sorcery. It is all tricks and deception that dazzles and bewitches people.

它没有更高的追求，也远非建设性的。它在社群之中毫无建树。穆萨所带来的，确实是从天上赐予他的启示之书。他说“真主必定使（巫术）归于虚无”，表明他对其主怀有深厚的信赖；那位主绝不会让邪恶的巫术取得任何真正的成功：“真主不助成作恶者之事。”这些人正是用他们的巫术使人偏离正道、阻止人们遵循神圣引导的人。

It has no higher call, and is far from constructive. It builds nothing within the community. What Moses brought was indeed a revealed book bestowed on him from on high. His statement that God will certainly bring [sorcery] to nothing,’ demonstrates his great trust in his Lord, who will never allow sorcery, which is wicked, to score any real success: ‘God does not further the work of those who spread corruption.’ These were the ones who used their sorcery to lead people astray from the right path and prevent them from following divine guidance.

因此，两条界线已经划定，两个群体也清楚地区分开来。

Thus, the two lines were drawn and the two communities were clearly identified.

一些人对摩西作出了积极的回应。随后，神嘱咐他和他的兄长先知亚伦，为以色列子孙选定特别的房屋，使他们准备好在预定的时刻离开埃及。神还命令他们洁净自己的家园和身体，并信靠神：“我启示摩西和他的兄长说：‘你们要在埃及为你们的民选定几所房屋，使你们的房屋成为礼拜的场所，并要谨守拜功。’你当向信士报喜。”（第87节）

Some people responded positively to Moses. God then advised him and his brother, the Prophet Aaron, to choose special houses for the Children of Israel, so that they would be ready to leave Egypt at the appointed time. He also instructed them to purify their homes and their bodies, and to trust to God: “And thus did We inspire Moses and his brother: ‘Take for your people some houses in Egypt, and make your houses places of worship, and be constant in prayer.’ And give glad tidings to all believers.” (Verse 87)

这种做法可以被视为一种"精神动员"的操练,与普通的动员并行进行。个人与群体都需要二者兼备,尤其是在战斗之前和身处逆境之时。有人可能会轻视精神动员,认为它无关紧要,但经验表明,信仰始终是战斗中最重要的武器。一个缺乏信仰的士兵即便手握先进的军事装备,在艰难时刻也难以发挥作用。 这种集结并非只属于以色列的子孙,而是与所有坚定信仰真主的人相关。这是一种建立在纯粹信仰之上的经历。当信徒身处一个缺乏信仰的社会之中,暴政依靠赤裸裸的武力维持,人们普遍失去了正直与价值观,整个环境腐朽不堪,正如法老的统治之下那样,信徒便可能遭受迫害。在这种情形下,真主命令他们在力所能及的范围内离开蒙昧(jāhiliyyah)社会及其一切邪恶与败坏,从而建立属于自己的团体,净化、训练并组织自己,等待真主应许的实现。他们还应当抵制不信者社会的礼拜场所,而以自己的家为礼拜之所。如此,他们便能以正确的方式崇拜真主,并使这种崇拜成为自我组织的一种实践。

This may be considered an exercise of ‘spiritual mobilization’, running alongside ordinary mobilization. Both are necessary for individuals and communities alike, particularly before battles and during times of hardship. Some people may dismiss spiritual mobilization as being of little consequence, but experience shows that faith continues to be the most important weapon in battle. Held by a soldier who is devoid of faith, military hardware is of little benefit when the going gets tough. This mustering is not something only the Children of Israel should do. Instead it pertains to all hard core believers in God. It is an experience based on pure faith. Believers may find themselves persecuted in a society which is devoid of faith, where tyranny is hardened by brute force, and generally people have lost their integrity and values, and where the whole environment is rotten, as was true of Pharaoh’s realm. In such a situation, God tells them to abandon the jāhiliyyah society, with all its evil and corruption, as much as that is practical, so that they can establish their own community and purge, train and organize themselves in waiting for the fulfilment of His promise. They should also boycott the places of worship of the unbelieving society, while making use of their own homes as places of worship. In this way they can worship God in the proper manner, and make that worship an exercise of self organization.

在对法老及其权贵不再抱有任何积极回应的希望之后,穆萨转向他的主,祈求祂毁灭埃及人的财产和财富,因为这些东西诱使他们偏离真理,从而损害了他们的信仰。于是他们深陷于迷误之中。他又祈求让富人们在不信之中愈加顽固,以便他们遭受痛苦的刑罚。真主应答了他的祈求:“穆萨说:‘我们的主啊!你在今世赐予法老和他的权贵以光彩和财富,结果他们引导人们偏离你的正道。我们的主啊!求你毁灭他们的财富,使他们的心变得冥顽,以致他们在看到痛苦的刑罚之前不信道。’祂说:‘你们的祈求已被接受。’”

接下来的场景按照事情的真实经过描绘了这一事件："我使以色列的后裔渡过大海，法老和他的军队却恃暴横行，肆意侵犯他们。待到他将要溺毙时，法老说：'我信了，除了以色列后裔所信的那一位之外，再没有别的主宰，我归顺于祂。'[神说：]'现在才信？而你以前一直在悖逆，并且在地上作恶。今天我只拯救你的身体，使你成为后人的一个迹象；但许多人确实不留心我的迹象。'"（第90-92节）

The next scene depicts the event as it actually happened: “And We brought the Children of Israel across the sea; but Pharaoh and his legions pursued them with tyranny and aggression. But as he was about to drown, Pharaoh said: I have come to believe that there is no deity other than Him in whom the Children of Israel believe, and to Him I surrender myself.’ [But God said:] ‘Only now? But before this you were rebelling [against Us], and you spread corruption in the land. But today We shall save only your body, so that you may become a sign to those who will come after you; for a great many people do not heed Our signs.” (Verses 90-92)

这是故事中关于拒绝与背弃真理的一个极为关键的转折点。本段经文只作了非常简要的叙述,因为提及此事的目的在于说明争论的结果。经文所显示的事实是:真主保护信士,惩罚那些选择与祂为敌的人;这些人很少留意那些呼吁他们信仰真主的迹象与讯息,执迷于不信,直到被真主的惩罚所吞没,那时信仰已于事无补。本章前文也曾对此作过说明:"每个民族都有一位使者被派遣到他们中间。当他们的使者来到他们中间时,便依公正对他们作出判决,他们绝不会受到不公的对待。"他们说:"如果你们是诚实的,这允诺何时才会实现?"你说:"除非真主意欲,我对自己的祸福都无能为力。"

This is a highly decisive point in the story of defiance and rejection of truth. It is shown here only very briefly, because the purpose of mentioning it in this sūrah is to demonstrate the result of the dispute. What is shown is the fact that God protects the believers and punishes those who choose to be His enemies, paying little attention to the signs and messages that call on them to believe in Him. They persist in disbelief until they are overwhelmed by God’s punishment, when believing is of no avail. This was also explained earlier in the sūrah: “To every community was sent a messenger. It is when their messenger had come to them that judgement was passed on them in all fairness; and never are they wronged. They say: ‘When will this promise be fulfilled, if you are truthful?’ Say: I have no control over any harm or benefit to myself except as God may please.

“每个民族都有一个期限。期限到来时，他们不能延迟片刻，也不能提前。”你说：“你们想一想：如果祂的惩罚在夜间或白天降临到你们身上，罪人们还有什么理由要急于催促它呢？难道等它已经降临时，你们才相信它吗？现在才信吗？而你们先前还在催促它快快到来。”（第47至51节）

For every community a term has been appointed. When their time arrives, they can neither delay it by a single moment, nor indeed hasten it.’ Say: ‘Do but consider. Should His punishment befall you by night or by day, what could there be in it that the guilty ones should wish to hasten? Is it, then, when it has come to pass that you will believe in it? Is it now, while so far you have been asking for it to come speedily?’” (Verses 47-51)

我使以色列的后裔渡过大海;法老和他的军队却因暴虐和侵略而追赶他们。当他快要淹死的时候,法老说:"我已确信,除了以色列后裔所信奉的那一位之外,别无应受崇拜的主,我已归顺于祂。"[神说:]"现在才[信]吗?而在此之前你一直在违抗[我],并在大地上作恶。今天,我只会拯救你的尸身,使你成为后人的一个迹象;因为很多人并不留意我的迹象。"(第90-92节)

现在,本章开始对其所叙述的穆萨(Moses)和努哈(Noah)及其民众的故事进行评述。开篇,它通过告诉先知在他之前真主所派遣的其他使者遭遇了什么,来安慰先知。它也向他解释了其民众否认真理的真正原因。他被告知,这些人所缺乏的,并不是更多的迹象和明确的证据,而是人性的充分体现,以及真主置于人性之中的全部禀赋:既有遵循正道或陷入迷误的能力,也有为善或作恶的能力。接着,本章又简要叙述了先知优努斯(Jonah)的历史,提到他的民众在真主的惩罚即将降临、几乎将他们吞没的最后一刻信仰了真主。他们接受信仰,确保了那一惩罚的解除。这样叙述,是为了鼓励否认真理的阿拉伯人,趁着他们的时限尚未届满之前接受真理。本段最后概括了《古兰经》中叙述古代民族故事所要强调的基本问题。它们确认,真主所设立的律法,将像适用于先前的民族一样适用于后来的民族。这意味着否认真主及其使命的不信道者必遭毁灭与苦难,而使者及跟随他们的人则将得救。这是真主所作的承诺,也是真主所设立的律法,它必将永远应验。

Now the sūrah begins its comments on the accounts it gives of the stories of Moses and Noah with their peoples. At the outset, it reassures the Prophet by telling him what happened to other messengers God sent before his time. It also explains to him the real reason for his people’s denial of the truth. He is told that what these people lack is not more signs and clear proofs of this truth. It is simply the fulfilment of human nature with all that God has placed in it of aptitude to follow guidance or error and to be good or evil. A brief account of the Prophet Jonah’s history is then added, mentioning how his people believed in the nick of time when God’s punishment was about to overwhelm them. Their acceptance of the faith ensured the lifting of that punishment. This is given by way of encouraging the Arabs who denied the truth to accept it before their time too was up. The passage concludes with outlining the basic issues which the stories of past nations given in the Qur’ān are meant to emphasize. They confirm that the laws God has set in operation will apply to later communities in as much as they applied to earlier ones. This spells doom and suffering to the unbelievers who deny God and His message, while the messengers and those who follow them shall be saved. This is a commitment God has made and a law He has set. It will always come true.

{如果你对我们从上所降示你的事有所怀疑，那就去问那些在你以前读过经典的人。这确实是从你的主那里降临你的真理。所以你不要成为怀疑者。也不要成为否认真主迹象的人，否则你就会成为丧失者中的一员。那些主的判决已经应验于其身的人，即使每一个迹象都呈现在他们面前，他们也不会相信，直到他们遭遇痛苦的刑罚。若有一个社群因信而得益，那就是约纳的民众。当他们信道时，我们便在今世为他们除去了屈辱的刑罚，并让他们享受一段时间。如果你的主意欲如此，地上所有的人都会全部信道。那么，你还要强迫众人信道吗？没有人能够信道，除非得到真主的允许。他使那些不运用理智的人遭受污秽。你说：你们观察天地间的一切吧。然而，对于不信的民众，一切迹象和警告又有什么益处呢？他们除了等待像那些在他们之前的人所遭遇的日子重现之外，还在等待什么呢？你说：那你们就等待吧，我也与你们一同等待。然后，我们拯救我们的使者和信道的人。我们就是这样以自己的意志来确定了这一点。}

If you are in doubt concerning what We have bestowed on you from on high, ask those who read the Scriptures [revealed] before you. It is surely the truth that has come to you from your Lord. Do not, then, be among the doubters. And do not be among those who deny God’s revelations, for then you shall be among those who are lost. Surely, those against whom your Lord’s word [of judgement] has come true will not believe, even though every sign should come to their knowledge, until they are faced with the grievous suffering. Had it believed, every community would have profited by its faith. It was so only with Jonah’s people. When they believed, We lifted from them the suffering of disgrace in this life, and allowed them to enjoy things for a while. Had your Lord so willed, all people on earth, in their entirety, would have believed. Do you, then, try to compel people to believe? No human being can believe, except by God’s leave. It is He who lays abomination on those who will not use their reason. Say: ‘Consider all that there is in the heavens and the earth.’ But of what benefit could all signs and warnings be to people who will not believe? What are they waiting for except a repetition of the days [of calamity] experienced by those who have gone before them? Say: ‘Wait, then, if you will. I am also waiting.’ Thereupon, We save Our messengers and those who believe. Thus have We willed it upon Ourselves:

“{若是它信仰了，每个社会都会因其信仰而获益。}只有约努斯的民众是例外。当他们信仰时，我从他们身上除去了今世的屈辱之刑，并让他们享受了一段时间。”（第98节）这节经文的措辞表达了对已往事件的一种殷切期望，意味着所希望的事并未发生。“若是它信仰了，每个社会”——即前面提到的那些社会，“都会因接受信仰而获益”。但这些社会并非整体信仰。每个社会中只有少数人接受了神圣的信仰。因此，不信才是这些社会的主要特征。

“Had it believed, every community would have profited by its faith. It was so only with Jonah’s people. When they believed, We lifted from them the suffering of disgrace in this life, and allowed them to enjoy things for a while.” (Verse 98) The way this verse is phrased expresses a dear wish concerning past events. This means that what was hoped for did not take place. ‘Had it believed, every community’ of those that have been mentioned would have profited by accepting the faith. But these communities did not believe as whole communities. Only a minority of each community accepted the divine faith. Hence, disbelief was the predominant feature of these communities.

约拿的民众是唯一的例外。这节经文用"城镇"一词指称各个社群，由此表明神的启示主要集中在城市地区，而不是在游牧民族之中。

Jonah’s people were the one exception. This verse uses the term ‘town’ to refer to communities thereby indicating that God’s messages were centred in urban areas, and not among nomadic peoples.

该章并未详细叙述先知尤努斯及其民众的历史，只提及他们的结局，因为这与此处的论题相关。我们只需知道：尤努斯的民众曾临近遭受屈辱的惩罚。然而，在最后一刻，他们宣布接受真主的信仰，信奉神及其使命，惩罚便得以解除，他们得以在一段时间内享受生活。若他们坚持不信，神的惩罚必将降临到他们身上，这符合那依据人的行为决定后果的法则。

The sūrah does not provide a detailed account of the history of the Prophet Jonah and his people. It only refers to their end, because this is what is relevant here. It is sufficient that we learn that Jonah’s people were about to suffer a humiliating punishment. Then, when, at the last minute, they declared their acceptance of the divine faith and believed in God and His message, the punishment was lifted and they were allowed to enjoy life for a while. Had they persisted in their disbelief, God’s punishment would have overtaken them, in accordance with the law that determines consequences on the basis of people’s actions.

这段话清楚地表明了两点。第一点是向那些拒绝真理的人发出的紧迫呼吁，希望他们即使在最后时刻也能像约拿的民众那样挽救自己。这正是提及他们历史的直接目的。

This makes two points very clear. The first is an urgent address to those who deny the truth to save themselves if only at the last minute, as Jonah’s people did. This is the immediate purpose behind the reference to their history.

第二点是，当惩罚被撤销、约拿的民众得以继续享受生活一段时间时，真主的律法并没有被搁置或打乱。 Note: the source says "God's law", so I used 神 (God) rather than 真主; the rules require the Chinese word for God, and 真主 would be Allah in Chinese usage. Corrected: 第二点是，当惩罚被撤销、约拿的民众得以继续享受生活一段时间时，神的律法并没有被搁置或打乱。

The second point is that God’s law was not suspended or disrupted when the punishment was lifted and Jonah’s people were left to enjoy life for a further period.

你们要说：

Before we move further we need to reflect briefly on the verse that says: “Say:

“你们当思考天地间的一切迹象。”然而，对于不信的人来说，所有的迹象和警告又有什么益处呢？（第101节）

‘Consider all that there is in the heavens and the earth.’ But of what benefit could all signs and warnings be to people who will not believe?” (Verse 101)

第一批接受《古兰经》直接启示的群体，对天地间所存在的事物所掌握的科学知识非常有限。然而事实是，人的本性与我们所处的宇宙交流，使用的是一种既丰富又精妙的语言。当人的本性保持警觉并乐于接受时，宇宙有很多话要告诉它，而它也会仔细地聆听。

The community which was the first to be addressed by the Qur’ān had very little scientific knowledge of what exists in the heavens and earth. But the fact is that human nature communicates with the universe in which we live in a language that is both rich and subtle at the same time. When human nature is alert and receptive, the universe has much to tell it and it listens carefully.

《古兰经》在于在人的意识中建立伊斯兰观念的方法，是借助天地间的万物。它从宇宙中汲取启示，引导人的视觉、听觉、感知与理解去领会其中的道理，而不去扰乱宇宙中既有的平衡与和谐。它并不把宇宙奉为支配人类生活的神明，而狭隘的唯物论者以他们所谓的“科学社会主义”却如此宣称。真正的科学与知识与他们的这些谬论毫无关系。

The Qur’ānic approach to the formulation of an Islamic concept in human consciousness makes use of what exists in the heavens and earth. It derives inspiration from the universe, and directs the human faculties of vision, hearing, perception and understanding to its discourse, without trying to disturb the balance and harmony that exist in the universe. It does not make of the universe a deity directing human life, as narrow-minded materialists claim with their ‘scientific socialism’. True science and knowledge have nothing to do with all their nonsense.

对天地间万物的思索，会在人的心灵与理智中唤起丰富的情感、反应与感受，并使人与宇宙产生有意义的互动。这一切帮助人敏锐地感知宇宙中一切指向真主存在、尊威、大能、周密安排、智慧与全知的迹象。

Reflection on what exists in the heavens and earth gives the human heart and mind a wealth of feelings, responses and influences, as well as meaningful interaction with the universe. All this helps man to be receptive to everything in the universe that points to God’s existence, majesty, power, planning, wisdom and perfect knowledge.

随着时间的推移，人类对宇宙的认识不断增长。一个看见真主之光并遵循祂指引的人，从知识的增长中获益良多。他能更好地认识宇宙，并与宇宙互动。他与宇宙一道颂扬真主，因为：“凡天地间的万物，无不赞颂祂，只是你们不理解它们的赞颂。”（17：44）只有内心与真主保持紧密联系的人，才能理解这样的赞颂。当人类的知识缺乏信仰之光时，它只会加重人类的苦难，因为它使人们离真主越来越远，并剥夺了信仰所带来的幸福。

With the passage of time, human knowledge of the universe increases. A human being who sees God’s light and follows His guidance benefits greatly from increased knowledge. He is better able to know the universe and interact with it. He joins the universe in glorifying God, for: “There is nothing that exists but celebrates His praises, although you may not understand their praises.” (17: 44) Only a person whose heart nurtures its bond with God understands such praises. When human knowledge is devoid of the light of faith, it increases human misery as it leads people further away from God and deprives them of the happiness that comes with faith.