安拉至大无上说：

Allah the Almighty says:

{你且问他们那个靠近海边的城镇的情况（穆罕默德ﷺ啊，请你问他们）：当时他们在安息日上违犯了规定（即星期六）——那时鱼在安息日公然出现在他们面前，而在非安息日的日子里却不来。我这样考验他们，因为他们一向悖逆主的命令（违抗安拉）。当他们中有一群人说："你们为何要劝导一群安拉即将毁灭或以严厉的刑罚惩治的人呢？"（劝导者）说：}

{And ask them (O Muhammad (Peace be upon him)) about the town that was by the sea; when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath. Thus We made a trial of them, for they used to rebel against Allah's Command (disobey Allah). And when a community among them said: "Why do you preach to a people whom Allah is about to destroy or to punish with q severe torment?" (The preachers) said:

“为了在你们的主（安拉）面前免于罪责，或许他们会敬畏安拉。”所以，当他们忘记了所受的教诫时，我拯救了那些禁止恶行的人，而那些行不义的人，因为他们一向违抗安拉的命令（不服从安拉），我便以严厉的刑罚惩治了他们。当他们超越了所被禁止的界限时，我对他们说：“你们变成卑贱被弃的猴子吧！”（《古莱什章》，163-166节）

"in order to be free from guilt before your Lord (Allah), and perhaps they may fear Allah." So when they forgot the remindings that had been given to them, We rescued those who forbade evil, but We seized those who did wrong with a severe torment because they used to rebel against Allah's Command (disobey Allah). So when they exceeded the limits of what they were prohibited, We said to them: “Be you monkeys, despied and rejected}. (Al-A' rat, 163-166)

而你们确已知道你们中违犯安息日的人。我说:"你们做被摈弃的猴子吧!"我把这件事作为他们当时人和后代人的鉴戒,也作为敬畏者的教训。{(黛伯格)(2:65-66)}

And, {And indeed you knew those amongst you who transgressed in the matter of the Sabbath (i.e. Saturday). We said to them: "Be you monkeys, despised and rejected." So We made this punishment an example to their own and to succeeding generations and a lesson to those who are Al-Muttaqun (the pious)}. (Al-Baqarah, 65, 66)

并且，{或者像我诅咒安息日的违犯者那样诅咒他们}。（《妇女章》，47）

And, {Or curse them as We cursed the Sabbath breakers}. (An-Nisa', 47)

'Abdullah Ibn 'Abbas、Mujahid、Ikrimah、Qatadah、As-Sadiy 等人说:他们是 Aylah 的居民。Ibn 'Abbas(愿真主喜悦他)补充道:该地位于 Median 与 At-Tur 之间。他们说:当时 Aylah 的居民专心遵循《讨拉特》的教导,并遵守安息日的禁令(即星期六禁止捕鱼)。令人惊奇的是,鱼在星期六会公然浮现,而在一周的其他日子里却消失不见,{当安息日,鱼就成群地来到他们那里;而在非安息日,鱼却不来到他们那里}。至高无上的真主说{这样,我以他们的罪恶来考验他们}，即我们通过在安息日派遣大量的鱼来考验他们。{因为他们常常违背真主的命令(不服从真主)}，即因为他们的悖逆与叛乱。当他们看到这种情况时,便设计了一个诡计,在安息日捕鱼。他们布置好渔网和绳索,挖掘水道,让海水流入,使鱼进入,却无法再回到大海。他们在星期五完成了这一切,为星期六鱼的到来做准备。于是,鱼在被认为是平安的日子里到来了(它们不知道为它们所布下的陷阱)。它们被困在渔网、绳索和人工水道之中。星期六结束时,Aylah 的居民前来收取他们丰厚的渔获。因此,至高无上的真主对他们发怒,因为他们的狡诈与欺骗而诅咒他们。当这一群人这样做时,其余没有参与罪恶行为的人分成了两派:一派拒绝他们的行为,拒绝他们违背真主至高无上的律法与命令的诡计。第二派既不拒绝也不禁止他们,反而不赞同禁止罪人那一派的做法,说:{你们为何还劝告那些真主将要毁灭或将以严厉惩罚加以惩治的人民呢?}即 “那些注定会受到安拉惩罚的人，向他们传教又有什么益处呢？”但第二派（劝善者）回答说：{为了在你们的主（安拉）面前免于罪责}，即我们奉命劝善戒恶，所以我们遵行此事，是出于对祂惩罚的畏惧。{或许他们会敬畏安拉}，即或许那些犯下这些罪过的人会向安拉悔罪，为所做之事懊悔，从而免受安拉的惩罚，并蒙祂赦免他们的一切罪过。

'Abdullah Ibn 'Abbas, Mujahid,' Ikrimah, Qatadah, As-Sadiy and others said: they were the people of Aylah. Ibn 'Abbas (May Allah be pleased with him) added: it was located between Median and At- Tur. They said: the people of Aylah were adhering attentively to the teachings of the Torah and the prohibition of the Sabbath at that time (the prohibition of fishing on Saturdays). Amazingly, the fish used to expose itself openly on Saturdays and disappear on the other days of the week, {when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath}. Almighty Allah says {Thus We made a trial of them}, i.e. We test them through sending great numbers of fish on the Sabbath. {for they used to rebel against Allah's Command (disobey Allah)}, i.e. because of their disobedience and rebellion. When they saw this, they made a trick to catch the fish on the Sabbath. They fixed their fishing nets and ropes and excavated streams allowing the sea water to run through and the fish to get in but never go back to the sea. They made all this on Friday, in preparation for the coming of the fish on Saturday. And thus, the fish came on the supposedly-peaceful day (knowing not what has been prepared against them). They were caught in the nets, ropes and artificial streams. When the Saturday came to an end, the people of Aylah were present to take their fat catch. Consequently, Allah the Almighty was angry with them and He cursed them because of their trickery and deception. When this was done by a group thereof, the rest who did not participate in their sinful acting were divided into two sects: a sect that rejected their acting and trickery against the Law and Command of Allah the Almighty at that time. The second sect did not reject or forbid them, rather they disapproved of the reaction of the sect that forbade the sinful ones saying: {Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment?}, i.e. what is the gain in preaching to a people whom will inevitably be punished by Allah the Almighty? But, the second sect (the preachers) replied saying: {In order to be free from guilt before your Lord (Allah)}, i.e. as we are commanded by Him to enjoin what is good and forbid what is evil; thus, we observe this for our fear of His Torment. {And perhaps they may fear Allah}, i.e. perhaps those who made these sins may repent to Allah and regret what they have done and thus be saved from the punishment of Allah and that He forgives them all.

安拉至尊说:{当他们忘记了所受的劝告时},即对虔诚的劝导者漠不关心,{我就拯救了那些禁止作恶的人},即劝善的教派,而{我惩罚了那些作恶的人},即犯罪行为的人,{因为他们违抗了安拉的命令(不服从安拉)},施以严厉的刑罚。随后,安拉解释了降临在他们身上的惩罚,说:{当他们违犯了被禁止的事时,我就对他们说:"你们成为卑贱被弃的猴子吧!"}

Allah the Almighty says: {So when they forgot the remindings that had been given to them}, i.e. were heedless towards the godly preachers, {We rescued those who forbade evil}, i.e. the preaching sect, but {We seized those who did wrong}, i.e. doers of the sinful deed, {with a severe torment}, i.e. a painful punishment, {because they used to rebel against Allah's Command (disobey Allah)}. Then, Allah explained the torment that befell them saying, {So when they exceeded the limits of what they were prohibited, We said to them: "Be you monkeys, despised and rejected}.

这里的要点在于，真主至尊告诉我们，祂毁灭了作恶者，拯救了进行劝导的信士，而对于那些信士中不行劝善戒恶之事的人，学者们存在分歧。有人说他们也获得了拯救；也有人说他们与作恶者一同被毁灭。但学识渊博的学者们所认可的是第一种观点，其中包括解经学家之首伊本·阿拔斯。他在与其师阿克勒买（'Ikrimah）的辩论中提到了这一观点，辩论中伊本·阿拔斯获胜，阿克勒买便赠予他一件贵重的袍子作为奖赏。

Here, the point is that Allah the Almighty informed us that He destroyed the wrong-doers, saved the preaching believers and left the believers who did not practice enjoining the good and forbidding the evil. Scholars disputed regarding the third group. Some said they were granted salvation. And others said that they were destroyed with the wrong-doers. But, the first view is the accepted one by the well-versed scholars, including Ibn 'Abbas head of the interpreters - who referred to this opinion on a debate with his master 'lkrimah who upon the victory of Ibn 'Abbas - granted him a valuable garment as a reward.

这里需要指出，第三组人没有被列入获得拯救的群体之中，尽管他们在心里厌恶那种罪恶的行为。因为他们本应促使自己的身体器官（手或舌头）付诸行动，公开表明对作恶者行为的拒斥。然而，他们与劝诫者一同获救，是因为他们自己没有犯下那种罪恶的行为，而只是在心里拒斥它。

It should be noted here that the third group were not mentioned with those given salvation even though they despised the sinful deed, with their hearts, because they should have compelled their organs (hand or tongue) to act thereupon and declare their rejection of the wrong-doers' act. So, they were saved with the preachers because they themselves did not commit the sinful deed, rather they rejected it with their hearts.

叙述者：'Abdur Razzaq，据 Juraij，据一位（姓名不详的）男子

Narrated 'Abdur Razzaq after Juraij after a man (whose name is not known)

…之后,经由伊克勒马传自伊本·阿拔斯;马立克又转述自伊本·鲁曼、沙伊班、嘉塔da和阿塔·海拉萨尼,其意为:那些犯下罪行的人被城中其余的人所抛弃。他们中有些人宣布拒绝并否认自己的行为。他们不听劝导者的规劝。此后,他们夜里便与城中其余的人分开居住,双方之间设有门或隔断,而其余的人则在等待惩罚降临到他们身上。有一天,他们的门直到中午都没有打开。人们感到焦虑,便派一人从隔断上方去查看他们的情况。他往里一看,发现他们已变成了长尾巴的猴子,在大声叫喊。人们打开了门(隔断),猴子认出了自己的亲属,而亲属却认不出它们。于是,劝导者说:难道我们没有禁止你们做这件事吗?猴子用头做了一个表示肯定的动作。随后,阿卜杜拉·伊本·阿拔斯(愿安拉喜悦他)哭了起来,说:我们确实看到了许多恶行,却既不反对、不否认,甚至连一句评论都没有!阿尔-乌斐转述自伊本·阿拔斯(愿安拉喜悦他)的话:城中的年轻人变成了猴子,而老年人变成了猪。

after 'Ikrimah after Ibn 'Abbas; and Malik transmitted from Ibn Ruman, Shaiban, Qatadah and 'Ata 'Al-Kharasani what means: Those who committed the sinful deed were abandoned by the rest of the people of the town. Some of them declared their rejection and denial of their deed. They did not listen to the preachers. Afterwards, they used to stay the night apart from the rest of the people of the town and there were doors or barriers between them and the rest of the people who were anticipating the befalling of punishment over them. One day, their doors did not open till the noon. The people got anxious and sent one of them to see what happened to them from above the barrier. When he looked he found them turned into monkeys with tails, shouting. They opened the doors (barrier) and the monkeys recognized their relatives while their relatives could not recognize them. Thereupon, the preachers said: Did not we forbid you from doing this? The monkeys made a sign with their heads denoting: Yes. Then, 'Abdullah Ibn 'Abbas (May Allah be pleased with him) wept and said: verily, we see many wrong-doings which we do not reject or deny or even make a comment! Narrated Al-'Ufi after Ibn 'Abbas (May Allah be pleased with him) saying: the young men of the town were turned into monkeys, while the old men into pigs.

此外,伊本·阿比·哈提姆引述穆哈希德(Mujahid)转述伊本·阿拔斯的话说:

Moreover, Ibn Abu Hatim narrated from MujaQid after Ibn 'Abbas his saying:

他们寿命不长，也没有留下后代。另外，Adpahhaq 引述伊本·阿拔斯（愿真主喜悦他）的话说：没有怪物能活过三天。此外，它们不进食、不饮水，也没有留下后代。

they did not live long and they left no offspring. Also, Adpahhaq narrated from Ibn 'Abbas (May Allah be pleased with him): no monster has lived more than three days. In addition, they did not eat, drink or leave offspring.

根据伊本·阿比·哈提姆和伊本·哲利尔转述，经由伊本·阿比·努贾伊赫，传自穆贾希德的说法是：被变成猴子和猪的只是他们的心，而不是他们的外形。这如同安拉的这句经文：{那些受命遵守《讨拉特》（即《托拉》），却未能履行其义务的人，他们的比喻好比驮着书卷的驴子（它们不理解书中的内容）。}（《主麻》章，5）但是，这种观点看来非常奇特，它与《古兰经》的表面含义以及先贤和追随他们的学者的普遍见解相矛盾。安拉最知真相。

Narrated Ibn Abu Hatim and Ibn Jarir after Ibn Abu Nujaih from Mujahid his saying: only their hearts and not their figures were turned into monkeys and pigs. This is just like His Statement that reads: {The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to obey its commandments and practice its laws), but who subsequently failed in those (obligations), is as the likeness of a donkey which carries huge burdens of books (but understands nothing from them)}. (Al-Jumu' ah, 5) But, this view seems to be very strange and it contradicts the apparent meaning of the Glorious Qur'an and the concession of the earlier scholars and those who followed them. Allah knows best!