除了我们对《古兰经》所负的四项责任——即相信它是真主（SWT）的经典，诵读它，理解它，并依其教导行事——每位穆斯林还负有另一项责任，他须依自己的能力和力量履行，那就是把它的教导传达给他人。

Besides the four duties that we owe to the Qur'an, i.e, believing it to be the Book of Allah (SWT), reading it, understanding it, and acting upon its teachings, another duty which rests upm every Muslim and which he must discharge according to his strength and ability, is that he must communicate its teachings to others.

“向人们传达《古兰经》的信息”，其恰当而全面的术语是“塔卜利格”（tableegh）。教授他人《古兰经》也是一种塔卜利格。同样，向人们解释《古兰经》的含义，是更高层次的塔卜利格。

For "communicating the message of the Qur'an to the people," the appropriate and comprehensive terms is tableegh. Teaching the Qur'an to others is also a form of tableegh. Similarly, explaining the meanings of the Qur'an to the people is tableegh at a higher plane.

为了理解我们对《古兰经》所负有的这项责任的重要性,让我们来思考这部圣书被降示的目的。《古兰经》自己曾这样说道:

In order to understand the importance of this duty that we owe to the Qur'an, let us consider the purpose for which the Holy Book was revealed. It has been stated by the Qur'an 'itself in the following words:

这（《古兰经》）是给世人的讯息，以便他们因此而受到警告……（易卜拉欣章 1452）

This (Qur'an) is a message to the people, in order that they may be warned thereby .... (Ibrahim 1452)

它在《古兰经》第六章（《畜牧》）第19节中明确宣告了此经降示给圣先知ﷺ的根本目的。

Again, it declares the basic objective of its.being revealed to the Holy Prophet (SAW) in ayah 19 of Surah Al-An'am:

你说（穆罕默德啊！）：“……这部《古兰经》是启示给我的，以便我借它警告你们，也警告所有它所能到达的人。……”（《牲畜》6:19）

Say (0 Muhammad!): "...and this Qur'an has been revealed to me that I may warn you therewith and whomsoever it may reach.. . ." (Al-An'am 6:19)

《古兰经》还明确宣示，先知穆罕默德ﷺ的首要职责，是将《古兰经》的启示尽心忠实地传达给世人；而在履行此项职责上哪怕稍有疏忽，都将是对其先知使命的严重失职。

The Qur'an also announces in clear-cut words that it was the foremost duty of the Holy Prophet (SAW) to communicate the message of the Qur'an to mankind with utmost faithfulness, and that the slightest negligence in the fulfillment of this duty would be! a serious dereliction of his prophetic mission.

因此，《古兰经·筵席章》中有这样一条明确的命令：

Hence the peremptory command in Surah Al-Ma'idah:

0 使者啊!你要宣布主所降示你的启示。你若不这样做,便是没有传达他的使命……。(筵达:《古兰经》5:67)

0 Messenger! Proclaim that which has been sent down to you from your Lord. If you do not, then you have not conveyed His message ... . (Al-Ma'idah 5:67)

在完全顺从这一命令的过程中，圣先知ﷺ从接受第一个启示的那一刻起，直到他尘世生命的最后一刻，整整二十三年间，始终如一。

In perfect obedience to this command, the Holy Prophet (SAW), right from the moment he received the first revelation to the last minute 6f his earthly life, for full 23

……这些年间，他承受了难以尽述的艰辛，为履行所托付的重大使命而不懈奋斗。尽管这段漫长而壮烈的奋斗历经多个阶段，他也不得不为完成使命而扮演不同的角色，但《古兰经》始终是他一切活动的核心。他经常忙于诵读《古兰经》、阐释其义理，并将其讯息传达给民众，从而启迪他们的心智，净化他们的灵魂。《古兰经》以四个极为重要的术语描述了先知ﷺ的基本方法，即：诵读神圣的经文、净化灵魂、教授律法的训示，以及培养智慧。这些术语在《古兰经》的四处不同经文中出现：

years, bore untold hardships and waged a ceaseless struggle to fulfill the momentous duty entrusted to him. Although this long and heroic struggle passed through many phases and he had to play different roles for the fulfillment of his mission, still the Qur'an was, all along, the pivotal point of all his activities. He was constantly occupied with reciting the Qur'an, explaining its meanings and communicating its message to the people, thereby enlightening their minds and purifying their souls. The Qur'an describes the basic methodology of the Holy Prophet (SAW) by means of four highly significant terms, which are: recitation of Divine ayaat, purification of souls, instructions regarding the law, and inculcation of wisdom. These terms appear at four different places in the Qur'an:

……他(使者)向他们诵读祂的{启示}，使他们纯净，并教导他们经典与智慧……(《阿里·伊姆兰》3:164 与《主麻》62:2)

... he (the Messenger) recites to them His ayaat, purifies them, and instructs them in law and wisdom .... (Aal lmran 3:164 & Al-Jumu'ah 62:2)

显然，这些话表明的正是前文在阐述在我们社会中实现伊斯兰革命之正确方法时所提出的同一方法。简言之，先知穆罕默德ﷺ以非凡的勇气和毅力坚持这一方法二十三年，出色地完成了使命，将真主的启示传达给人类。他还寻求其忠诚的同伴们（愿真主喜悦他们）的协助以完成其使命，并勉励他们：

Obviously, these words indicate the same technique as we have suggested in the foregoing pages while explaining the right method of bringing about the Islamic Revolution in our society. In short, pursuing this method with extraordinary courage and perseverance for 23 years, the Holy Prophet (SAW) acquitted himself admirably and communicated Allah's Message to mankind. He also sought the cooperation of his devoted Companions (RAA) for the completion of his mission, exhorting them to:

“要传达我的话，哪怕只是一节经文。”（布哈里收录）

Convey from me to the people even if it be a single ayah. (Narrated by Bukhari)

在完成使命之后，先知穆罕默德ﷺ将在未来传播《古兰经》讯息的责任交付给他的乌玛。先知ﷺ曾不止一次地得到众人的见证，证明他确已成功地将安拉的讯息传达给了他们。在最后一次朝觐之际，先知ﷺ在对十二万五千名圣门弟子（愿安拉喜悦他们）发表的具有历史意义的演讲中，发布了永久的训示：

Having accomplished his mission, the Holy Prophet (SAW) transferred the responsibility of propagating the message of the Qur'an in the future to his Ummah. Having obtained more than once the testimony of the people to the effect that he had, indeed, successfully conveyed Allah's Message to them, the Prophet (SAW), in his historic address to a gathering of 125 thousand Companions (RAA) on the occasion of the last pilgrimage, issued the abiding instructions:

在场的人应当将（真主的讯息）传达给不在场的人。（布哈里圣训实录）

Those who are present should convey (Allah's Message) to those who are not. (Narrated by Bukhari)

因此，将《古兰经》的讯息传播到世界每一个角落的责任，永远地落在了穆斯林乌玛的肩上，乌玛整体将就这项艰巨的责任而在全能的真主（SWT）面前接受清算。乌玛由个体组成，因此每一个个体都有责任履行这项职责：有学问的人依其学识和能力，普通民众则依其财力和能力。

Thus the duty of spreading the message of the Qur'an to every nook and corner of the world was devolved on the shoulders of the Ummah for all time to come, and the Ummah as a whole shall be answerable to the Almighty (SWT) with regard to this arduous duty. As the Ummah consists of the individuals, every individual is responsible for the discharge of this duty: men of learning according to their knowledge and ability and common people according to their means and capability.

先知(SAW)所说的“哪怕只是一节经文,也要替我传达给人们”,无可置疑地证明,这一责任不免除任何个人。若一个人只能诵读《古兰经》的阿拉伯原文,他应教导他人诵读;已经背诵全部《古兰经》的人,应帮助他人背诵;能够翻译经文的人,应为他人翻译;能够理解其义理的人,应向他人讲解和阐释。若一个人理解某一章的含义并向他人讲解,若他只知道一节经文并教给他人,他便已履行了传达《古兰经》的责任;然而,乌玛在此方面的集体责任却未能完成,除非《古兰经》,包括其原文与旨意,在全世界、遍及天涯海角得到传播。

The words of the Holy Prophet (SAW) "Convey from me to the people though it be a single ayah" prove it beyond any shadow of doubt that no individual is exempt from this duty. If a person can only read the Arabic text of the Qur'an, he should teach others to do so; one who has memorized the whole Qur'an should help others in memorizing it; one who can translate the text, should do so' for others; and one who can comprehend its meaning should explain and interpret it to others. If a person understands the meaning of a single Surah and explains the same to others, and if he knows only a single ayah and teaches it to others, he will be discharging the duty of communicating the Qur'an; but the collective duty of the Ummah in this connection will not be fulfilled unless the Qur'an, both its text and its message, is propagated everywhere, throughout the length and breadth of the world.

遗憾的是，在当前的形势下，穆斯林乌玛所应承担的这一普世宣示安拉启示的使命，似乎遥不可及，成了难以实现的理想，因为局势已经恶化到这种地步：被赋予这一伟大而尊贵的责任的乌玛，自身对《古兰经》也已变得无知。如今，穆斯林乌玛本身需要接受安拉之书的教导，而它实际上已经将这部经典弃置一旁。因此，在当前形势下，迫切需要的是在穆斯林自身之中发起一场学习和教授《古兰经》的运动，使他们对《古兰经》培养起全新的虔诚态度，并对研习《古兰经》产生兴趣。愿安拉（SWT）赐予我们力量完成这项任务。阿敏！ 如本讨论开头所指出的，更高层次的传达（tableegh）是阐明（tabyeen）。《古兰经》的信息不仅要被传达，其含义也要向民众加以解释和阐释。在《古兰经》术语中，这被称为tabyeen。因此，tableegh与tabyeen同时出现在本节的标题之中。可以看到，对《古兰经》的阐明要求从事这项工作的人应当以听众自身的水平与之交谈，以便使《古兰经》的真理切实地进入他们心中；其次，要向他们解释各节经文和各章的含义与论证。

Unfortunately, under the present conditions, this universal proclamation of Allah's Message, which is expected of the Muslim Ummah, seems to be a far cry or an unattainable ideal, because things have come to such a pass that the Ummah to whom this great and honorific duty was assigned has itself grown ignorant of the Qur'an. Today, the Muslim Ummah itself needs to be instructed in the Book of Allah (SW) which it has practically forsaken. Hence what is urgently required under the present situation is that a movement for learning and teaching the Qur'an should be launched among the Muslims themselves so that they may develop a fresh attitude of devotion to, and interest in the study of the Qur'an. May Allah (SWT) grant us the strength to carry out this task. Ameen! As it has been pointed out in the beginning of this discussion, a higher form of tableegh (communication) is tabyeen (exposition). The message of the Qur'an is not only to be communicated but its meanings are also to be explained and interpreted to the people. In Qur'anic terminology, this has been called tabyeen. Hence tableegh and tabypen appear together in the title of this section. It will be seen that the exposition gf the Qur'an demands that one who undertakes this task should talk to his audience at their own level so that the truths of the Qur'an are brought home to them and, secondly, explain to them the implications and arguments of different ayaat and Surahs.

可以注意到，《古兰经》称自己为“Bayan”（明白的阐述）。

It will be noted that the Qur'an calls itself Bayan (a plain statement).

这是写给全人类的一份明白的告示，是给敬畏主的人的指引与教诲。

This is a plain statement to mankind, a guidance and instruction to those who are God-conscious.

(阿al lmran 3:138)

(Aal lmran 3:138)

《古兰经》经常自称为“明白的”（mubeen），并称其经文为“明证”与“明晰的启示”（bayyinat 与 mubayyinat）。它还指出，阐明与解释天经，是蒙受天启的众先知及其追随者的责任。

The Qur'an frequently characterizes itself as mubeen (clear), and its ayaat as bayyinat and mubayyinat (clear signs or manifestations). It also points out that to explain and interpret the Divine Scriptures is the responsibility of the prophets and their followers to whom these are vouchsafed.

先知穆罕默德ﷺ在这一点上以下面的话语被提及：

The Holy Prophet Muhammad (SAW) is addressed on this point in the following words:

……我还降示你这部《古兰经》,以便你向世人阐明已降示他们的经典,使他们可以深思。(安-纳哈勒 16:44)

... and We sent down unto you (0 Muhammad!) the Reminder, that you may explain clearly to mankind what is sent down to them, and that they may give thought. (Al-Nahl 16:44)

据称，犹太教徒和基督教徒曾受盟约约束，须对安拉（SWT）的经典加以阐明。

It has, been stated about the Jews and Christians that they were bound by a covenant to explain the Book of Allah (SWT)

致全人类:

to mankind:

当时，安拉曾与有经人立约：你们必须将经典向世人阐明，不得隐瞒。（《阿里·伊姆兰》3:187）

And (remember) when Allah took a covenant from the People of the Book to make it (i.e., the Revelation) known and clear to mankind, and not to hide it.. . . (Aal lmran 3:187)

当他们没有履行这项盟约，反而企图隐瞒真相时，他们便遭到了诅咒。

When they did not fulfill this covenant and, on the contrary, tried to conceal the truth, they were accursed:

诚然，那些隐讳我所降示的明证和启示——在我为世人在天经中阐明之后——的人，真主必诅咒他们，诅咒者也必诅咒他们。（黄牛章 2:159）

Verily, those who conceal the clear signs We have sent down, and the guidance after We have made it clear for the people in the Book, on them shall be Allah's Curse and the curse of those entitled to curse. (Al-Baqarah 2: 1 59)

可以注意到，Tabyeen（tabyeen，即“阐明”）有不同的形式。其最简单的形式在于：以平易、直接的方式，用民众的通用语言阐明《古兰经》的字面含义。自然，向民众解释《古兰经》所使用的媒介，必须是他们自己的语言。 {我从未派遣使者，除非是用他的民族的语言（传达），以便他们能够明白。}（易卜拉欣章 14:4）

It may be noted that tabyeen has different forms. Its simplest form consists in expressing the plain meanings of the Qur'an in an easy, straightforward manner in the common language of the people. Naturally, the medium to be used for explaining the Qur'an to the people has to be their own language And We sent not a messenger except (to teach) in the language of his own people, in order to make things clear to them .... (Ibrahim 14:4)

"塔比延"（阐释）在其最高层次上，实是一项充满挑战的工作。立志履行这一意义上的释经职责者，不仅仅是翻译经文的字句，更要努力揭示这部伟大经典所蕴含的知识与智慧，阐明其诸节经文与各章的隐含之义和微妙旨趣。他将解释《古兰经》所采用的推理与演绎方式，并借助古兰经的论证，有力地驳斥人们中间流行的错误观念与误导性见解。他将努力确立《古兰经》及其教义的真理性，依据某一时代人们在智识进步的程度上所能达到的最高思维层面，进行令人信服的论证。

Tabyeen in its highest form is rather a job with a challenge. One who resolves upon fulfilling his duty of explaining the Qur'an in this sense of the term will not merely translate its text, but he will try to unfold the knowledge and wisdom contained in this great Book and bring out the implied meanings and subtle significance of its ayaat and Surahs. He will explain the mode of inference and deduction adopted by the Qur'an and repudiate effectively, with the help of Qur'anic arguments, the false notions and misleading views prevalent among the people. He will endeavor to establish the truth of the Qur'an and its teachings, reasoning convincingly at the highest plane of thought .accessible to the people in a particular age according to its intellectual advancement.

关于我们如何履行解释《古兰经》并将其信息传达给民众的责任，可以说：就最简单形式的 tabyeen（阐明）而言，我们应当将《圣书》的译本和注释出版为世界上所有重要语言的版本，并广泛流通。至于最高形式的 tabyeen，正如我们已经提出的，如果不在整个穆斯林世界建立一个由大学和学院组成的网络，使其以《古兰经》的研究与探索为核心，并将其置于各学科体系的中心位置，那么这项义务就无法得到恰当和充分的履行。通过这类标准化的机构，我们将能够向现代世界的人们阐释《古兰经》的教义。

Regarding the question as to how can we discharge our responsibility of explaining the Qur'an and bringing its message home to the people, we can say that for tabyeen in its simplest form we should publish translations and commentaries of the Holy Book in all the important languages of the world and circulate them widely. So far as our obligation for tabyeen in its highest form is concerned, it cannot be properly and adequately discharged, as we have already suggested, unless we set up all over the Muslim world a network of such universities and academies as may concentrate on Qur'anic study and research, assigning it the central place in the scheme of their disciplines. Through standard institutions of this type we shall be able to explain the teachings of the Qur'an to the people of the modern world.