在叙述了约瑟夫的故事之后,本章开始对此加以评论,指出一些根本性的问题。为了阐明这些问题,经文涉及了一些在我们周围宇宙的广阔空间中清晰可见的方面,也涉及一些深藏于人类灵魂之中的方面,或与过往民族和社群相关的方面,以及超出人类感知范围的领域。我们将在这一最后段落中随其出现逐一讨论,并且首先指出,这些内容的排列是为了一个特定的目标。

Having narrated Joseph’s story in detail, the sūrah now begins commenting on it, pointing out some fundamental issues. To clarify these, it touches on certain aspects that are clearly apparent in the expanse of the universe around us, and others that are deep in the human soul, or relevant to former nations and communities, or which belong to the realm that lies beyond the reach of human perception. We will discuss these as they occur in this final passage, pointing out at the outset that they are ordered with a specific objective in mind.

约瑟夫的故事并非阿拉伯人所常讲述的故事，穆罕默德一生都生活在这些人之中。故事中包含一些秘密，他和他的族人都不知晓。事实上，这些秘密只有亲历其事、参与其中的人才知道，而这些人早已逝去。在本章开头，真主对先知穆罕默德ﷺ说：“我借启示此古兰经，为你叙述最美的故事，而你在此之前，确是一个不知底细的人。”（第3节）现在，故事已完整讲述，此处的评注与开头紧密相连：“这是我启示你的幽玄之事的记载，当他们（即约瑟夫的兄弟们）决定他们的计划、策划他们的阴谋时，你并不在场。”（第102节）

Joseph’s story was not one that the Arabian people among whom Muĥammad lived all his life used to relate. It includes certain secrets of which neither he nor his people were aware. In fact those secrets were known only to the people who lived through its events and took part in them. These had long gone. At the opening of the sūrah, God tells the Prophet Muĥammad (peace be upon him): “In revealing this Qur’ān We relate to you the best of narratives. Before it you were among those who are unaware [of revelation].” (Verse 3) Now after the story has been told in full, the comment provided here is closely linked to its opening: “That is an account which We have now revealed to you, speaking of things that have been beyond your perception. You were not present when they [i.e. Joseph’s brothers] resolved upon their plans and completed their schemes.” (Verse 102)

那个故事，连同其中所有精细的细节，属于你的知识和感知范围之外的事情。这是我们启示给你的。这是来自真主的启示，这一点从你不可能通过其他途径知道它便可明显看出。就你而言，它是你的感知所无法触及的。当约瑟夫的兄弟们进行经文中多处提到的那些商议时，你并不在场。他们密谋对付约瑟夫和他们的父亲时，你也不在场。约瑟夫扣留了他的幼弟之后，他们陷入热烈的讨论，其中包含一些策划与阴谋，那时你同样不在场。这也涉及那些贵族妇女对约瑟夫的阴谋，以及宫廷中囚禁他的那些人的阴谋。

That story, with all its intricate details, belongs to what is beyond your knowledge and perception. It is We who reveal it to you. The fact that it is a revelation from God is clearly seen in the fact that you could not have come to know of it by any other means. In so far as you are concerned, it has been something beyond the reach of your perception. You were not present with Joseph’s brothers when they indulged in their consultations to which reference was made in different parts of the sūrah. Nor were you with them when they indulged in their scheming against Joseph, and against their father. Nor were you present with them after Joseph had detained his younger brother, when they were involved in earnest discussion, which involved some planning and scheming. This is also a reference to the scheming of the aristocrat women against Joseph, and of the people of the court who imprisoned him.

所有这些密谋都不是先知亲眼所见的。它是从天上赐予他的启示的一部分，并在本章的启示中再次得到证实；本章还证实了贯穿整个叙述所阐明的其他信仰问题。

All this scheming was not witnessed by the Prophet. It is a part of the revelation bestowed on him from on high and confirmed yet again in the revelation of this sūrah, which also confirms other issues of faith illustrated throughout the narrative.

启示的真实性、其中所包含的故事，以及打动听众心灵的种种特质，本应足以使人相信古兰经的真理。他们曾亲眼见过先知ﷺ，了解他的品格与个性，也聆听过他所讲的话。然而，他们大多数人仍不相信。他们经过宇宙广袤空间中处处可见的种种迹象，却不太留意，也不领会其中的信息，就像一个人转过脸去，以致看不见眼前的事物。他们还在等待什么呢？事实上，真主的惩罚随时可能在他们毫无察觉之时降临。"你即使多么渴望，大多数人也不会信道。你并不为此向他们索取报酬。这只是对全人类的提醒。天地间有许多迹象，他们经过时却不加留意。他们大多数即使信仰真主，也同时以物配主。他们难道自认为安全，以为真主惩罚的灾难不会降临到他们身上，或者末日不会突然来临，使他们毫无察觉吗？"（第103至107节）

然而，即使是他们中的信士，也会让某种形式的不信悄悄潜入心中。真正的信仰要求人始终保持警觉，使撒旦试图偷偷混入我们信仰中的任何一闪而过的念头，以及我们在任何行为或态度中所掺杂的任何世俗价值，都能立即被除去。这样做，就是确保我们的一切行为都只为真主而发。纯正的信仰需要在一个问题上做出坚定的决断：谁对人们的心灵和行为拥有最高的影响力。这确保了一切顺服都只归于真主。除真主之外，没有任何其他人拥有哪怕是部分顺服所要求的地位。

Yet even the believers among them allow an element of disbelief, in one form or another, to creep into their hearts. True faith requires being constantly alert so that any fleeting thought that Satan tries to sneak into our beliefs, and every worldly value in any action or attitude we take are removed straightaway. To do so is to ensure that we address all our actions to God alone. Pure faith needs a firm decision in the question of who has the supreme influence on people’s hearts and actions. This ensures that all submission is to God alone. No one else has any position that requires even partial submission.

“而他们中的大多数人，即使信仰真主，也同时以物配主。”（第106节）他们在看待事件、事务和人的时候，赋予某种世俗的价值；或者把带来伤害或利益的作用，归于真主的意志或权能之外的事物。又或者，他们承认对某位统治者或主人的顺从，而这位统治者或主人并不只遵从真主的律法；或者他们把希望的实现寄托于真主之外的人；或者他们奉献牺牲的方式是为了赢得人们的赞赏；或者他们努力去获取某种利益或消除某种伤害，但其努力并非纯粹为了真主；又或者，他们的崇拜中混入了某些东西，使其不再纯粹专为真主一位而行。因此，先知说：“以物配主，即让真主有伙伴，其隐微程度可能比蚂蚁爬行还要隐秘。”［艾布·雅拉引述马癿勒·本·雅萨尔的传述。］先知的言论给出了几种此类隐微的多神崇拜的例子。阿卜杜拉·本·欧麦尔引述先知的话：“谁指着真主以外的事物起誓，谁就犯了以物配主之罪。”［提尔米兹圣训集所载。］阿卜杜拉·本·麦斯欧德转述先知的话：“护身符和符咒都是以物配主的标志。”［艾哈迈德和艾布·达伍德所载。］他还说：“谁佩戴护身符，谁就是以物配主。”［艾哈迈德所载。］先知还在一段圣训中引述真主的话：“我最不需要伙伴。谁做某件事，并在其中让别人与我并列，我就把他交给那个伙伴。”在另一段圣训中，先知说：“当过去、现在和未来的所有世代，在那毫无疑问必将到来的日子被召集到真主面前时，将有一位宣告者宣布：‘凡是在为真主而做的任何行为中以物配主的人，应当向真主以外的人去寻求报酬吧。因为真主最不需要伙伴。’” “伊玛目艾哈迈德转述，先知警告说：“我为你们最担心的是小shirk（以物配主）。”当他的圣门弟子请他解释什么是小shirk时，他说：“就是伪善。当人们在复活日带着他们的善功前来时，真主会对他们说：‘你们去找那些在今世你们曾经奉承讨好的人，向他们索取你们的回报吧。’”由此可见，以物配主的微妙形式是多么隐蔽。因此，我们必须时刻保持警觉，除去其中哪怕一丝痕迹，使我们的信仰真实而纯净。”

“And most of them do not even believe in God without also associating partners with Him.” (Verse 106) They associate some earthly value in the way they consider events, matters and people, or give to something other than God’s will or power a role in what brings them harm or benefit. Or they may acknowledge an element of submission to a ruler or master who does not confine himself to God’s law alone; or they look up to someone other than God for the fulfilment of their hopes; or address their sacrifice in a way that seeks to win people’s admiration; or strive to ensure some benefit or dispel harm but their striving is not done purely for God’s sake; or they may allow something to creep into their worship which makes it not purely dedicated to God alone. Hence, the Prophet says: “Shirk, i.e. associating partners with God, may be more subtle than the creeping of an ant.” [Related by Abū Ya’lā on the authority of Ma’qil ibn Yasār.] The Prophet’s statements give several examples of such subtle idolatry. `Abdullāh ibn `Umar quotes the Prophet as saying: “Whoever swears by something other than God commits idolatry.” [Related by al-Tirmidhī.] `Abdullāh ibn Mas`ūd reports that the Prophet says: “Charms and talismans are marks of idolatry.” [Related by Ahmad and Abū Dāwūd.] He also says: “Whoever wears a charm associates partners with God.” [Related by Ahmad.] The Prophet also relates a statement attributing it to God in a sacred ĥadīth: “I am the least in need of partners. If anyone does something, associating in it someone else with Me, I will abandon him to that partner.” In another ĥadīth the Prophet is quoted as saying: “When all generations, past, present and future, are gathered before God on the Day which will undoubtedly come, an announcement will be made in the following words: ‘Whoever associated a partner with God in any action he did for God’s sake should seek its reward from someone other than God. For God is the least in need of partners.’“ Imām Ahmad relates that the Prophet warned: “What I fear most for you is little shirk.” When his Companions asked him to explain what he meant by little shirk, he said: “Hypocrisy. When people come with their deeds on the Day of Judgement, God says to them: ‘Go to those whom you used to flatter in your first life and seek your reward from them.’“ Such, then, are the subtle forms of associating partners with God. Hence constant alertness is required in order to remove any trace of it so that our faith is true and pure.

现在的问题是：那些人在宇宙中处处都有指向真主及其独一性的迹象的情况下，仍然持续背离、漠不关心，他们还在等待什么？他们背弃了真主的启示——而对于这些启示，他们并未被要求任何报酬——那么他们还在等待什么呢？"难道他们觉得安全，不会有真主的惩罚铺天盖地降临到他们身上，或者末日不会突然来临，使他们毫无察觉吗？"（第107节）

Now the question arises: what are those people waiting for when they continue to turn away and pay no heed to all the signs that are present in the universe pointing to God and His oneness? What are they waiting for after they have turned away from God’s revelations, for which they have been asked no recompense? “Do they feel confident that the overwhelming scourge of God’s punishment will not fall upon them, or that the Last Hour will not come upon them suddenly, taking them unaware.” (Verse 107)

这是一种强有力的触动，旨在唤醒他们，消除他们漠然的态度，使他们不致承受其后果。真主的惩罚何时降临，无人知晓。它可能突然降临在他们身上，或者可能是末日已经临近，审判日及其种种苦难会突然到来，让他们措手不及。通往来世的大门都已关闭，没有任何眼睛或耳朵能够穿透它。没有人知道下一刻会带来什么。那些背离真主迹象的人，怎么会感到安心呢？

This is a powerful touch which is meant to wake them up and shed their negligent attitude, so that they do not suffer its aftermath. The timing of God’s punishment is unknown to anyone. It may strike them suddenly, or it may be that the Last Hour is so near, and the Day of Judgement, with all its suffering may come suddenly, taking them unaware. The doors leading to the world beyond are all closed, allowing no eye or ear to penetrate through it. No one knows what the next moment brings. How is it that those who turn away from God’s signs feel secure?

《古兰经》的经文体现了真主的启示，触手可及；真主置于宇宙间的种种迹象，也摆在众人面前，供人观察与思索。然而大多数人对二者都视而不见，或明或暗地以伴侣归于真主。但真主的使者却将依自己的道路前行，与追随他的人一道，坚守正道，毫不偏离，也不让任何事物动摇他们遵循正道的决心。"你说："

The verses of the Qur’ān, which embody God’s message, are within their grasp, and the signs God has placed in the universe are also there for all to behold and contemplate. But most people pass by both paying no heed, associating partners with God, either openly or in a subtle way. God’s Messenger, however, will follow his own way, joined by those who follow him, maintaining the right path, without any deviation, and allowing nothing to influence their determination to follow it. “Say:

这是我的道路。我与追随我的人，都依据确凿的知识，向真主召唤。赞颂真主，清净无瑕。我不是以物配主的人。（第108节） Note: The rules require keeping the original's "God" as a Chinese word for God rather than "Allah", so the translation uses 真主 as the Chinese term for God, and the verse marker is translated as well.

‘This is my way. I call [all mankind] to God on the basis of sure knowledge, I and all those who follow me. Limitless is God in His glory. I am not one of those who associate partners with Him.’“ (Verse 108)

"说：‘这是我的道路。’"（第108节）这是一条笔直的道路，没有任何弯曲或隐蔽的转折。它是正确的道路，这一点毋庸置疑。"我与追随我的人，都依据确凿的知识，向（全人类）呼吁归向真主。"（第108节）我们遵循真主的引导，它为我们照亮前行的道路。我们睁大双眼、凭借知识与理解去遵循它。我们不会摸黑前行，也不会追随缺乏坚实根基的一时冲动或奇思异想。我们不会把任何不符合真主主宰宇宙的属性归于祂。我们舍弃那些以同类归于真主的人，并表明我们所走的道路，与以同类归于真主之人所走的任何道路都截然不同。

本章接着讲述神的律法，即关于先知所传信息及其传达者的律法。它也提到了一些过往民族所遭遇的结局中所显示的迹象。作为真主的使者，穆罕默德有许多前辈先知，他的信息并非没有先例。因此，人们应当思考那些不信奉其使者、拒绝信仰的前代民族所遭遇的事情。

The sūrah now refers to the divine law concerning the messages given to prophets who delivered them. It also refers to some of the signs shown in the fate met by some past generations. As a Messenger of God, Muĥammad has many predecessors, and his message is not without precedent. Hence people should consider what happened to earlier communities which did not believe their messengers and rejected the faith.

他们的命运提供了一些明显的迹象，对每一个观察者都清晰可见。

Their fate provides some signs that are clearly visible to all beholders.

“在你之前，我只派遣过从他们本族人中选出、并获得我启示的男子作为使者。他们难道没有在大地上游历，看看那些在他们之前的否认者的结局如何吗？对于敬畏的人来说，后世的生活确实更好。你们难道不会运用理智吗？”（第109节）

“Even before your time, We only sent [as messengers] men to whom We gave Our revelations, choosing them from among their people. Have they not travelled the land and seen what was the end of those [unbelievers] who lived before them? Better indeed is the life to come for those who remain God-fearing. Will you not, then, use your reason?” (Verse 109)

对前代民族的命运加以深思，即使是最冷硬的心，也必然会为之触动。我们可以想象他们的举动、行为与感受，可以描绘出他们在这些地方忙碌生活的景象：从一处走到另一处，满怀希望、恐惧与抱负，仰望着未来。然而转眼之间，他们一动不动，所有的官能与感觉全都消逝殆尽。他们的居所寂静无声，人已不在。一切都化为乌有，只剩下一片彻底的空虚。对这些事实的深思，必然会触动即使是最冷酷、最残忍之人的心。因此，《古兰经》一次又一次地牵着我们的手，向我们展示前代民族的命运。

Reflection on the fate of former communities is bound to shake even hardened hearts. We can imagine their movements, actions and feelings, and we can paint a picture of them going about their business in these places, going from one location to another, full of hope, fear and aspiration, and looking up to the future, then suddenly they are motionless, with all their faculties and senses completely dead. Their quarters are lifeless, and they have gone. All has come to nothing. A complete void is all that is left. Reflection on these facts is bound to shake even the most hardened and cruel of hearts. Therefore, the Qur’ān takes us by the hand to show us the fate of earlier communities, time after time.

“在你之前，我只派遣了从城镇居民中选出、并获得我启示的男子为使者。”（第109节）这些使者既不是天使，也不是其他任何种类的生灵，而是人类，和城镇里的人一样。他们与你一样，甚至都不是游牧的沙漠居民，因此并不会因此更温和、更慈悲，也不会在传播信仰这一艰巨任务中表现出更多的坚忍。由此可见，先知的使命遵循的正是赐予其他使者启示的同一模式。

“Even before your time, We only sent [as messengers] men to whom We gave Our revelations, choosing them from among their people.” (Verse 109) These messengers were neither angels nor any other species of creature. They were human beings, just like the people of the towns. Like you, they were not even desert people, so that they would be gentler and more compassionate, showing more perseverance in the difficult task of advocating the faith. The Prophet’s message, then, follows the same pattern of revelation given to other messengers.

这就是传播真主信息时的常规进程。

Such is the normal line of events when it comes to advocacy of God’s message.

艰难与逆境是必然的，直到其倡导者的一切努力与精力都已耗尽。当人们对胜利已完全绝望时，胜利便由真主赐予。那些应当得救的人，将从吞没其他否认真理者的毁灭中被拯救，也将从掌握世俗权力者的暴政中获救。真主的权能会降临于作恶者身上，他们绝无可能抵抗。无论是他们自身的力量，还是其支持者的力量，都无法阻止真主的惩罚。

Hardship and adversity are necessary until all the efforts and energy of its advocates are exhausted. When people so despair of victory, it is given by God. Those who deserve to be saved will be saved from the destruction that engulfs the others who deny the truth and from the tyranny of those who wield worldly power. God’s might strikes the evil-doers and they can in no way resist it. Neither their own nor their supporters’ power can prevent God’s punishment.

这是常理，因为真主的援助并非轻易可得。若并非如此，那么关于传播真主使命的事情就会充斥着轻浮与玩笑。那些自称是真理之使命的传播者将不会少，因为只需付出很小的代价，真主的援助便会降临。真理的信息绝不应被当作儿戏对待。它提供了一套完整的生活方式和一套必须践行的准则。因此，必须保护它，使其免受那些不愿付出代价的虚假传播者的侵害。当代价高昂，真理在艰难和逆境的背景下清晰显现时，真正的传播者也会因其坚忍不拔而被区分出来。即便他们觉得自己在有生之年永远看不到胜利，他们也不会放弃自己的使命。

This is the normal way because God’s support does not come cheap. Had it been so, there would be a lot of frivolity about the advocacy of God’s message. There would be no shortage of people claiming to be advocates of the true message, since there would only be a small price to pay before God’s support were given. The message of the truth should never be treated with frivolity. It provides a complete way of life and a code to be implemented. Hence, it must be protected against false advocates who are not prepared to pay the price. When the price is high, and the truth emerges clearly against the background of hardship and adversity, true advocates are also distinguished by their steadfastness. They do not abandon their message even though they may feel that they will never see victory in their lifetime.

传播真主的启示，并不是一项必须在某个期限内见到回报的短期投资，否则人们就会转而寻求更好回报的其他投资。任何人若在一个不信伊斯兰、屈从于真主之外其他权力的敌对环境中宣扬真主的使命，都不可能以为他的任务会轻松，或是他的投入会很快见效。

Advocacy of the divine message is not a short-term investment which must yield returns by a certain deadline, or people move to a different investment seeking better returns. No one who undertakes advocacy of God’s message in the hostile environment of un-Islamic society which submits to a power other than God’s can think that his task will be an easy one, or that his investment will yield quick returns.

他必须在心中清楚地确立这样的立场:他反对人类生活中一切掌握着物质与财力权力的暴政。这种暴政迷惑民众,使他们对其言听计从,甚至把他们明知是白的东西说成黑的。暴君还会煽动民众反对真主之道的倡导者,用满足欲望来引诱他们,并在他们心中灌输这样一种观念:真主的使命及其倡导者剥夺了他们的这种满足。

He must be clear in his mind that he stands against all tyranny in human life that commands physical and financial power, and which deludes the masses until they do all its bidding, even describing as black what they know to be white. Tyrants even turn the masses against the advocates of God’s message, tempting them with the satisfaction of their desires and putting in their minds the notion that God’s message and its advocates deprive them of such satisfaction.