麦加启示被定义为在希吉拉（公元622年）之前，吉卜利勒带给先知（ﷺ）的古兰经全部经文和章节。

Makkan revelations are defined as all verses and chapters of the Qur’aan which were brought by Jibreel to the Prophet (ﷺ) before the Hijrah (622 CE).

这其中包括在塔伊夫降示的经文，以及在麦加以外其他地区降示的经文。¹ 这些启示代表了伊斯兰运动的第一阶段，在此阶段确立了它的根本原则。

This includes verses which were revealed in Taa’if, as well as those revealed in other areas outside of Makkah.1 These revelations represent the first stage of the Islaamic movement, in which its fundamentals were established.

当伊斯兰教最初向麦加人传播时,他们处于不信的状态。他们大多数人信仰安拉,但在自己与安拉之间设立了许多中介。他们制作偶像来代表这些中介,并崇拜它们而非安拉。因此,早期的启示教导人们认识安拉的独一性,以及祂对万物的主宰之权能。

When Islaam was first presented to the people of Makkah, they were in a state of disbelief. Most of them believed in Allaah, but they had put many intermediaries between themselves and Allaah. They made idols to represent these intermediaries and worshipped them instead of Allaah. Thus, the early revelations taught the people about Allaah’s unity and power over all things.

他们告诉人们，真主没有父母，没有子嗣，也没有分享祂权能的任何伙伴。他们还指出，偶像既不能带来益处，也不能阻止祸害。他们质问：去崇拜那些连看不见、听不到的东西，这有什么道理？

They told the people that Allaah was without parents, offspring or any partner who shared His powers. They also pointed out that idols could neither bring good nor hold back evil. They questioned the logic of worshipping things which could not even see or hear.

在最初的启示经文降下、告知先知（愿主福安之）已被选为先知之后，安拉派遣哲布勒伊勒教导他正确的礼拜方式。之所以需要如此，是因为正确的礼拜方式无法通过逻辑推理得出。因此，即便是先知ﷺ本人，也必须接受教导，才能知晓敬拜安拉的正确方法。由于礼拜在培养人对其主的觉知方面具有极其重要的作用，早期的经文号召先知（愿主福安之）以及他早期的追随者们定时履行礼拜。2

After the first verses of revelation came informing the Prophet (r) that he had been chosen for prophethood, Allaah sent Jibreel to teach him the correct method of prayer. This was necessary because the correct method of prayer could not be arrived at by logical reasoning. Therefore, even the Prophet (ﷺ) himself had to be taught the correct method of worshipping Allaah. Due to the great importance of salaah in nurturing a person’s consciousness of his Lord, the early verses called upon the Prophet (r) and his early band of followers to make their salaah regularly.2

由于麦加人习惯于崇拜偶像，他们认为这些自己制作的神明会替他们把祈祷传达给安拉，因此早期的经文也旨在澄清这一错误观念。经文教导说，无论是礼拜（salaah）还是祈祷（du‘aa，祈求），都只应为安拉而做、向安拉而做，因为只有祂才能应允。

Since the Makkans were in the habit of worshipping idols in the belief that these home made gods would carry their prayers to Allaah for them, the early verses were also aimed at clarifying this misconception. The verses taught that both salaah and du‘aa (supplication) should only be made for and to Allaah, as He is the only one who can answer them.

极其重视拜功（salaah），是因为它与独一真主（tawheed）的关系。纯粹地向安拉礼拜，便是实践中的独一真主。

Great stress was placed on salaah because of its relationship to tawheed. Pure salaah to Allaah represents tawheed in practice.

由于人类无论如何也无法得知幽玄世界，早期的经文向他们讲述了它的奇妙、奥秘与可怖。经文描述乐园及其乐趣，以鼓励信士继续行善；也描述火狱及其刑罚，以鼓励信士努力远离恶行。对火狱及其居民的描述，还让信士确信：在今世作恶的人不会逃脱真主的惩罚。这类描述也旨在使不信者在为时已晚之前重新考虑自己的立场。有些经文还以大自然为例，向那些不能接受复活的人进行说理，例如雨水降落在枯死的大地上，使其重新焕发生机。

Since there was no way that human beings could possibly come to know about the unseen world, the early verses taught them about its wonders, its mysteries, and its horrors. The verses described paradise and its pleasures in order to encourage the believers to continue to do good deeds. They also described the Hellfire and its torments in order to encourage the believers to strive to avoid evil deeds. Descriptions of the Fire and its inhabitants also reassured the believers that those who do wrong in this life will not escape Allaah’s punishment. Such descriptions were also aimed at scaring the disbelievers into reconsidering their position before it became too late. Some of the verses also reasoned with those who could not accept the resurrection by giving them examples from nature, such as rain falling on dead earth bringing it back to life.

有人从逻辑上指出，重新造出生命比最初创造它更容易，不过这对真主而言并无分别。

Others pointed out logically that the recreation of life would be easier than its creation, although it is all the same to Allaah

当时麦加人中有一些人对安拉的存在本身心存怀疑。因此，早期的一些经文提出了证明安拉存在的理性论据。有时，这些论据取自自然界以及当时那个社会中常见的受造物。安拉问麦加人说：

There were some individuals among the Makkans who were in doubt about Allaah’s very existence. Thus, some of the early verses presented logical arguments proving Allaah’s existence. Sometimes proofs were taken from nature and the creatures common to that society. Allaah asked the Makkans,

有时则直接运用逻辑推理。真主问他们：他们是被无中生有地创造出来的吗？还是他们自己创造了自己？

At other times straight logic was used. Allaah asked them if they were created from nothing or if they created themselves:

这节经文的挑战极为简练,令人赞叹。关于造物之源的问题,只有三种可能的答案。经文只提到了其中两种,而第三种因其显而易见而未加明言。经文也不费笔墨去驳斥这两种可能,因为它们显然是错误的。不存在的东西,没有能力使任何事物存在。

This verse is amazing in the conciseness of its challenge. There are only three possible answers to the question of the source of creation. The verse mentions only two and leaves the third unstated due to its obviousness. It doesn’t bother to disprove these two possibilities because they are so obviously false. Something which doesn’t exist doesn’t have the power to bring anything into existence.

同样，人人都知道自己曾有一段不存在的时期，因此我们不可能是自己创造了自己。即使有人辩称，我们来自父母，父母又来自他们的父母，如此类推，但因果链条最终必须归于一个其存在不依赖于任何事物的存在者。因此，要让我们的存在合乎情理，就必须承认造物主安拉的存在。事实上，麦加人朱拜尔·本·穆considered... 更正确地翻译如下： 同样，人人都知道自己曾有一段不存在的时期，因此我们不可能是自己创造了自己。即使有人辩称，我们来自父母，父母又来自他们的父母，如此类推，但因果链条最终必须归于一个其存在不依赖于任何事物的存在者。因此，要让我们的存在合乎情理，就必须承认创造者安拉的存在。事实上，麦加人朱拜尔·本·穆由姆（Jubayr ibn Mut‘im）曾报道，他听到先知ﷺ在拜中诵读这段经文，它使他感到心几乎要飞起来，最终促使他皈依伊斯兰。5

Likewise, everyone knows there was a time when he or she didn’t exist, so we can’t have created ourselves. Even if some were to argue that they came from their parents and that their parents came from their parents and so on, the chain of causes must eventually decrease to one whose existence doesn’t depend on anything. Thus, Allaah, the Creator, has to be accepted for our existence to make sense. In fact, one of the people of Makkah, Jubayr ibn Mut‘im reported that he heard the Prophet (r) reciting this passage in his salaah, and it made him feel that his heart was going to fly, which caused him to eventually accept Islaam.5

为了向古莱什人证明《古兰经》出自安拉，且穆罕默德ﷺ是安拉的先知，麦加章节中的一些经文向阿拉伯人发起挑战，要求他们模仿《古兰经》。许多章节以单个字母开头，如“Alif、Laam、Meem”、“Saad”或“Noon”，目的是用麦加人用来发表华丽演说和创作诗歌的同样字母来向他们发出挑战。安拉以这些相同的字母启示了《古兰经》，但他们就是无法模仿。由于阿拉伯人无法写出哪怕像《古兰经》中最短的一章那样的篇章，《古兰经》的奇迹性及其神圣来源在当时已清楚地向人们证明。然而，他们中的许多人宁愿把《古兰经》看作一种魔法咒语，把先知ﷺ看作一位高明的魔术师。

In order to prove to the Quraysh that the Qur’aan was from Allaah and that Muhammad (ﷺ) was a prophet of Allaah, some of the Makkan verses challenged the Arabs to imitate the Qur’aan. Many of the chapters began with individual letters like “Alif, Laam and Meem,” “Saad,” or “Noon” in order to tease the Makkans with the same letters of the alphabet with which they made their flowery speeches and poetry. Allaah revealed the Qur’aan with the same letters, but they just could not imitate it. Since the Arabs were unable to produce a chapter like even the smallest chapter of Qur’aan, the miraculous nature of the Qur’aan and its divine origin were clearly proven to the people at that time. However, many of them preferred to look at the Qur’aan as a magical spell, and the Prophet (r) as a master magician

早期麦加章节中常常提及以往文明的历史例证，例如阿德人和赛莫德人。提及他们是为了警告那些拒绝伊斯兰信息的人。这些经文谈到古代文明的奇妙之处，叙述安拉赐予那些民族的众多恩典。接着说明这些民众如何违抗安拉、否认安拉的恩典，以及当他们完全不顾一旦触怒安拉会有何后果时，安拉的惩罚如何降临到他们身上。这些例子对阿拉伯人来说十分熟悉，因为这些文明的遗迹至今仍清晰可见。例如，与赛莫德人（即萨利赫先知的民众）相关的马达因·萨利赫石墓，就位于通往叙利亚的商路之上。

The Makkan verses often mentioned historical examples of earlier civilizations, like the ‘Aad and the Thamood. They were mentioned in order to warn those who had rejected the message of Islaam. The verses spoke about the wonders of the ancient civilizations. They recounted the many blessing which Allaah had bestowed on the peoples of those civilizations. Then they told how the people disobeyed Allaah and denied His blessings, and how Allaah’s punishment caught them while they were totally unconcerned of what could become of them if they displeased Allaah. These examples were quite familiar to the Arabs because the ruins of such civilizations could still be seen. For example, the stone tombs of Madaa’in Saalih, associated with the Thamood, the people of Prophet Saalih, were directly on the trade route to Syria.

在麦加时期的启示中，关于律法的经文极少。这些经文主要着重于树立信仰（eemaan，即“al-eemaan”，信仰）的原则，以培养早期穆斯林的信仰。经文强调敬畏安拉，觉察到祂的临在以及祂对万事万物的全知。经文中还多有劝勉，教人忍耐、坚韧、诚实和可信赖，以培养早期穆斯林的道德和精神品格。当时穆斯林人数处于少数，并且承受着麦加社会的巨大压力。

Very few laws were revealed in the Makkan verses. Instead, the verses concentrated on principles which would build the eemaan (faith) of the early Muslims. These verses spoke of the importance of fearing Allaah and being aware of His presence and knowledge of all things. They were often filled with advice about being patient, perseverant, truthful and trustworthy, in order to build the moral and spiritual character of the early Muslims, who were in a minority and under great pressure from Makkan society

麦加篇章通常使用简短的经文、押韵悦耳的句式以及非常强烈的节奏。这些特点旨在吸引那些基本上反对伊斯兰教讯息的听众的注意。经文必须简短，因为听众不愿意聆听冗长拖沓的言辞。

The Makkan soorahs usually had short verses, catchy rhymes, and a very strong rhythm. These qualities were meant to catch the attention of listeners who were basically opposed to the message of Islaam. The verses had to be short because the audience would not be willing to listen to long, drawn-out statements.

一听到《古兰经》的任何一段经文，他们就把手指塞进耳朵里，转身走开。因此，经文往往必须立即直击人心。这些经文常常与占卜者和算命者的吟诵相似，但其含义非常清晰，而占卜者的吟诵大多晦涩模糊。例如，占卜者扎布拉曾用以下话语警告她的族人，说一场灾难即将降临到他们身上：

As soon as they heard any of the Qur’aan, they would stick their fingers in their ears and turn away. Thus, the verses often had to strike home immediately. They often resembled the chants of the oracles and fortunetellers, but their meanings were very clear, whereas the oracles’ chants were mostly obscure and vague. For example, the oracle Zabraa warned her people about a disaster that would soon strike them in the following words:

以飞扬的风起誓，

By the fluttering wind,

以及降临的夜晚；

And the falling night;

以明亮的清晨发誓，

By the shining morn,

以及那颗穿透黑暗的星辰；

And the piercing star;

以布满雨水的云发誓，

By the rain-laden clouds,

诚然，山谷中的树木确实具有欺骗性，

Verily, the trees of the valley are really deceptive,

直到牙齿咬碎、扭曲。

And teeth gnash until twisted.

诚然，山上的巨石也在预告哀悼。

Verily, the boulders of the mountain warn of mourning,

你将无法从中找到任何逃脱之路。

That you won’t find any escape from.

占卜师扎布拉。

The fortuneteller Zabraa.