本章讨论了若干极为重要的原则。它在意象上独树一帜，所留下的印象也别具一格。此外，它将显著的精神感染力与优美的音乐节奏融为一体。

This sūrah discusses certain principles of grave importance. It is unique in its images and the impressions it leaves. Furthermore, it combines its marked spiritual effect with superb musical rhythm.

这本书的第一部分讲述了伊斯兰教早期发生的一件事。

Its first part treats a certain incident which took place in the early days of Islam.

先知（愿主赐他平安）正与几位古莱氏权贵交谈，向他们讲解伊斯兰的讯息。这时，贫穷的盲人伊本·乌姆·麦克图姆打断了他。盲人并不知道先知正忙于他事，便反复请求先知教他一些《古兰经》的经文。先知（愿主赐他平安）对这种打断颇不高兴，皱起眉头，转身不理伊本·乌姆·麦克图姆。此章开篇即对先知在此事中的举止加以批评。它清楚地确立了伊斯兰社会所奠基的价值与原则，并阐明了伊斯兰讯息的真正本质。 “他皱眉而转身，因为盲人来到了他那里。你怎能知道？他或许想要净化自己，或许曾受到提醒，而这提醒或许会对他有益。但对于那自认为无所需求的人，你却全神贯注；而他若不得净化，过失也不在你。至于那满怀热忱、心存敬畏而来到你面前的人，你却忽视了他。不！这确实是一种教诲。谁愿意，谁就可以牢记它。它被记录在尊贵的经页上，崇高、洁净，由高尚而虔敬的书记者之手所书写。”（第1至16节）

The Prophet (peace be upon him) was busy with a few Quraysh dignitaries, explaining to them the Islamic message, when Ibn Umm Maktūm, a poor blind man, interrupted him. Unaware that the Prophet was busy, the blind man asked him repeatedly to teach him some verses from the Qur’ān. The Prophet (peace be upon him) was not very pleased at this interruption. He frowned and turned away from Ibn Umm Maktūm. This sūrah opens by criticizing the Prophet’s behaviour in this incident. It lays down clearly the values and principles upon which Islamic society is founded and states the true nature of the message of Islam. “He frowned and turned away when the blind man came to him. How could you tell? He might have sought to purify himself. He might have been reminded and the reminder might have profited him. But to the one who considered himself self-sufficient you were all attention. Yet the fault would not be yours if he remained uncleansed. As to him who comes to you with zeal, and with a feeling of fear in his heart, him you ignore. No indeed! This is an admonition. Let him who will, bear it in mind. It is written on honoured pages, exalted, purified, by the hands of noble and devout scribes.” (Verses 1-16)

在第二部分中，讨论的是人对真主的忘恩负义态度以及他对真主的否认。这里提醒人类想起自己的起源；他的生活如何变得轻松；真主如何决定他的死亡与复活；以及在这一切之后，他却未能执行真主的命令：“人真该死！他何等忘恩负义！真主用什么创造了他？用一滴精液。他创造了他，并使他匀称。他为他铺平道路。然后他使他死亡，并将他安葬于坟墓中。当他愿意时，他必使他复活。但人从未履行真主的命令。”（第17-23节）

Man’s ungrateful attitude towards God and his denial of Him come up for discussion in the second part. Here man is reminded of his origin; how his life is made easy; how God determines his death and resurrection; and how, after all this, he fails to carry out His orders: “Perish man! How ungrateful he is! Of what did God create him? Of a drop of sperm. He created him and proportioned him. He makes his path smooth for him. He then causes him to die and puts him in his grave. He will surely bring him to life when He pleases. But by no means has man fulfilled His bidding.” (Verses 17-23)

他皱起眉头，转过身去，当那位盲人来到他面前时。你怎么知道的？

He frowned and turned away when the blind man came to him. How could you tell?

他或许想要净化自己。他或许受到了提醒，而这提醒对他有所裨益。但对于那自以为无所需求的人，你却十分留意；而他若不净化自己，罪责也不在你。至于那满怀热忱、心中怀有敬畏而来到你面前的人，你却对他置之不理。不然！这确是一篇教诫。谁愿意，谁就记住它。它record在受尊崇的经卷上，高尚、纯洁，由高贵而虔诚的书记官之手所录写。（第1–16节）

He might have sought to purify himself. He might have been reminded and the reminder might have profited him. But to the one who considered himself self- sufficient you were all attention. Yet the fault would not be yours if he remained uncleansed. As to him who comes to you with zeal and with a feeling of fear in his heart, him you ignore. No indeed! This is an admonition. Let him who will, bear it in mind. It is written on honoured pages, exalted, purified, by the hands of noble and devout scribes. (Verses 1-16)

这一事件之后所降下的神圣训示，其意义远比乍看之下深远。它们本身就是一项奇迹。这些训示所确立的原则、所要达成的目标，以及它们意图在人类社会中实现的变革，或许是伊斯兰教最重要的奇迹。然而，这些训示是针对某一具体事件而作出的直接评论。《古兰经》的方法之一，正是借助个别事件来确立根本而永久的原则。这里所确立的原则及其实际效果，正如在早期伊斯兰社会中所见，确实是伊斯兰教的精髓。它们构成了伊斯兰教以及在它之前的所有天启宗教所要在人类生活中播下的真理。

The divine instructions which followed this incident are much more far reaching than appears at first sight. They are indeed a miracle. These instructions, the principles they seek to establish and the change they aim to accomplish in human society are, perhaps, the most important miracle of Islam. But the instructions are made here as a direct comment on a single incident. It is part of the Qur’ānic method to make use of isolated incidents in order to lay down fundamental and permanent principles. The principles established here and their practical effects, as seen in the early Islamic society, are indeed the essence of Islam. They constitute the truth which Islam, and all divine religions that preceded it, seek to plant in human life.

问题的关键所在，并不仅仅是个人或某一类人应当如何被对待。单就这一事件而言，这确实是《古兰经》评论该事件的意义所在。然而，问题的核心更为重要，即：人们应当如何评价自己生活中的一切？评价所需的价值与标准，又应从何处获取？

The point at issue here is not merely how an individual or a class of people should be treated. This is indeed the significance of the Qur’ānic comment on the incident itself, taken in isolation. The heart of the matter is, however, something far more important. It is: how should people evaluate everything in their lives? From where should they derive the values and standards necessary for such an evaluation?

经文开篇所包含的神圣训示，旨在确立这样一个原则：人们必须以真主所设立的神圣准则为依据来确定自己的价值观与行为标准。任何社会环境、传统习俗或由此衍生的人生观，都不应成为束缚或决定这些价值观与标准的力量。诚然，要在摆脱一切世俗考量压力的前提下，依据造物主所设定的价值观与标准来安排人类的生活，其中的困难是不可否认的。

What the divine instructions contained in the opening part of the sūrah seek to establish is that people must base their values and standards on divine considerations, laid down by God. No social circumstances, traditions or practices, nor any concept of life derived from them should be allowed either to encumber or determine these values and standards. There is no denying the difficulties involved in conducting human life on the basis of values and standards laid down by the Divine Being, free from the pressure of all worldly considerations.

现在让我们来看这一事件本身。伊本·乌姆·马克图姆是一位贫穷的盲人。他来到先知ﷺ身边时,先知ﷺ正忙于与麦加最有权势、最有影响力的一群人交谈,其中包括勒拜尔之子欧特白和舍拜白、阿布·哲赫勒、阿穆尔·本·希沙姆、乌马耶·本·哈莱夫、瓦利德·本·穆吉拉。在场的还有先知ﷺ的叔叔阿拔斯·本·阿卜杜勒-穆塔利ㄆ。这是一次至关重要的会面。先知ﷺ向他们讲解伊斯兰的讯息,并希望得到积极的回应。他认为,如果得到这样的回应,伊斯兰的事业将大有裨益。 当时伊斯兰在麦加正处于艰难的境地。正是这些人,动用了他们全部的财富、权势和影响力来阻止伊斯兰的发展,阻止人们接受它。他们成功地使伊斯兰在麦加停滞不前,并阻碍了它在其他地方的传播。在麦加之外,其他部落则采取了观望的态度。因为在一个极其重视部落态度的社会里,他们认为这是最稳妥的立场。他们清楚,与穆罕默德ﷺ———伊斯兰的先知———对立的是他自己的亲族,而从理论上讲,这些人本应是他最热忱的支持者。

Let us now consider the incident itself. Ibn Umm Maktūm, a poor blind man, comes to the Prophet (peace be upon him) at a time when he is busy with a group of the most powerful and influential personalities in Makkah, including ‘Utbah and Shaybah, sons of Rabī`ah, Abū Jahl, `Amr ibn Hishām, Umayyah ibn Khalaf, al- Walīd ibn al-Mughīrah. Also present is al-`Abbās ibn `Abd al-Muţţalib, the Prophet’s uncle. It is a crucial meeting. The Prophet explains the message of Islam to them and hopes for a favourable response. He feels that the cause of Islam stands to gain much by such a response. Islam is facing a hard time in Makkah. Those very people have been using all their wealth, power and influence to check its advancement, and stop people from accepting it. They have managed to freeze Islam in Makkah and hinder its progress elsewhere. Outside Makkah, the other tribes have adopted an attitude of wait and see. For they feel this to be their best stand in a society which gives paramount importance to the tribe’s attitude. They are aware that against Muĥammad, the Prophet of Islam, stand his own kinsmen, who, theoretically speaking, should be his most ardent supporters.

必须强调的是，当我们说先知ﷺ忙于应对这些人时，他并没有任何个人利益在其中，他只是为伊斯兰而努力。

It must be emphasized that when we say that the Prophet is busy with these people, he has no personal interest in them. He is simply working for Islam.

这些有影响力、有权势的人皈依伊斯兰，意味着清除了麦加境内伊斯兰前进道路上的一切障碍，也保障了伊斯兰在阿拉伯半岛其余地区自由发展。

Acceptance of Islam by these influential and powerful people means the removal of all impediments from the path of Islam in Makkah. It also ensures for Islam the freedom to progress in the rest of Arabia.

当这场至关重要的会谈正在进行时，一位贫穷的男子走来打断了先知（愿主福安之）的谈话，说：“真主的使者啊！请教我一些真主教您的经文。”尽管他能感觉到先知正忙于他事，他还是多次重复他的请求。先知不喜欢这种打扰。他的脸色（那盲人看不见）流露出厌恶之情。他皱起眉头，把脸转向别处，不看这位贫穷的男子。事实上，先知的动机是他极其热切地想要赢得伊斯兰教急需的支持。

While this crucial meeting is in progress, a poor man comes and interrupts the Prophet (peace be upon him) saying: ‘Messenger of God! Teach me some verses of what God has taught you.’ Although he could sense that the Prophet is busy, he repeats his request several times. The Prophet dislikes this interruption. His face, which remains unseen by the blind man, expresses his aversion. He frowns and looks away from the poor man. Indeed, the Prophet’s motive has been his great enthusiasm to win badly needed support for Islam.

先知深受这些神圣教诲以及真主责备的触动。在他一生之中，他不知疲倦地致力于在伊斯兰社会中确立这一伟大原则。ﷺ

The Prophet was deeply touched by these divine instructions and by God’s reproof. Throughout his life, he worked tirelessly for the establishment of this great principle in Islamic society.

他采取的第一个行动，就是当众宣布这些训示和责备。这本身就非常伟大。无论从哪个角度看，除了真主的使者，没有任何人会在公开场合宣布自己因过失而受到如此严厉的责备。对于其他伟人而言，承认错误并避免今后再犯便已足够。然而，对于真主的使者来说，情形则截然不同。在伊斯兰教所面临的那种处境下，除了真主的使者，没有任何人能有勇气作出这样的宣告，并以此挑战古莱什的权贵们——他们以自己的血统、权势和财富而深感自豪。

The first action he took was to announce these instructions and the reproof in public. This in itself is something very great. Taken from any point of view, no person other than a messenger from God would have announced in public that he had been censured so strongly for his slip. It would have been enough for any other great man to recognize his mistake and to avoid any repetition in the future. With God’s Messenger however, things acquire different proportions. No person other than God’s Messenger could have had the courage, in such circumstances as Islam was facing, to make this declaration, challenging with it the masters of the Quraysh, who were very proud of their lineage, power and wealth.

在当时，这些是麦加社会中仅有的真正重要的考量。麦加人曾疑问："为什么这部《古兰经》不降示给两座城市中的某个大人物呢？"（43：31）当然，他们知道穆罕默德的世系，也知道他出身于阿拉伯最高贵的家族。他的祖先曾是麦加的统治者。然而他们仍然提出这个问题，因为穆罕默德ﷺ在被委任为先知之前，在麦加并不拥有任何权势地位。

These were, at the time, the only considerations of any importance in Makkan society, where people wondered: “Why was this Qur’ān not revealed to some great man from the two towns?” (43: 31) They were, of course, aware of Muĥammad’s lineage, and that he was a descendant of the noblest family in Arabia. His ancestors were masters of Makkah. They nonetheless asked the question because Muĥammad himself did not occupy a position of power in Makkah before his prophethood.

在那样的社会、那样的时代，如此伟大的原则绝不可能是任何世俗因素或因素的产物。它只能有一个来源：

In such a society, at that particular time, such a great principle could never have been the product of any earthly factor, or factors. It could only have had one source:

真主。除了神的旨意之外，没有任何力量能够保证这一点。伊斯兰社会是直接从先知ﷺ那里承接下来的。此后，它逐渐稳固，获得了深度与动力，这使它得以在伊斯兰社群中延续运作数百年。

God. No power could have ensured it other than divine will. Islamic society received it directly from the Prophet. Thereafter it became well established acquiring depth and momentum, which helped it to continue its operation in the Islamic community over the centuries.

确立这一原则，实际上是人类的一次重生。它的重要性甚至超过了第一个人的诞生。人类得以摆脱一切世俗的束缚与标准，代之以一套独立于一切尘世考量之外的天道价值。这些新的价值很快便为所有人所理解和接受。那件重大之事曾需要降下专门的指示给穆罕默德ﷺ，并命令他详细传达；而不久之后，它便成为伊斯兰良知的运作原则和伊斯兰社会的基本准则。这一状况持续了非常长的时间。

自那时起，这一伟大原则所承载的价值观便居于至高地位。然而，它们取得支配地位绝非易事，无论是在阿拉伯社会中，还是在穆斯林自身的思想里。先知ﷺ通过他的言行与指示，深受本章经文的深刻影响，得以将这一基本的伊斯兰原则植入圣门弟子们的良心之中，也植入他所建立的伊斯兰社会的生活之中。他悉心照料这株新苗，从不懈怠，直至它扎下深根，枝叶四面伸展。

Since then the values attached to this great principle have become supreme. Their ascendancy, however, was by no means easy, neither in the Arabian society, nor in the minds of the Muslims themselves. Through his actions and directives, coloured by the profound effect the divine instructions in this sūrah left on him, the Prophet was able to implant this basic Islamic principle into his Companions’ consciences and into the life of the Islamic society he had established. He looked after his new plant with unfailing care until it had established deep roots and spread its branches wide.

因此，这一原则几个世纪以来始终是穆斯林社群的指导原则。

Hence why this principle remained for centuries the guiding principle of the Muslim community.

在这件事之后，先知ﷺ总是热情地接待伊本·乌姆·马克图姆。

After this incident the Prophet always welcomed Ibn Umm Maktūm warmly.

每当他见到他时，他说：“欢迎这位因他而使我的主责备我的人。”两次，当他自己需要离开时，他任命他为麦地那的副总督。

Whenever he met him, he said: “Welcome to the man for whose sake my Lord reproved me.” Twice, he appointed him as his deputy governor in Madinah when he himself had to be away.

先知把他的表妹宰奈卜·宾特·贾哈什（出自阿萨德部落）嫁给了他的前奴隶宰德·本·哈里赛。婚姻向来是非常微妙的事情，在当时的阿拉伯半岛尤其如此。先知ﷺ的用意，是要给所有建立在世俗考虑之上的社会价值观和标准致命一击。

The Prophet married his own cousin Zaynab bint Jaĥsh of the Asad clan to his former slave Zayd ibn Ĥārithah. Marriage has always been a very delicate issue, and it was particularly so in the Arabian Peninsula at that time. The Prophet’s motive was to deal a deadly blow to all the social values and standards based on worldly considerations.

在麦加的穆斯林迁至麦地那后不久，先知便在每两位穆斯林之间确立了兄弟之情。他使自己的叔叔哈姆扎与他以前的奴隶栽德结为兄弟；又使哈塔姆部落的哈立德·本·鲁维哈与前奴隶比拉勒结为兄弟。ﷺ

Soon after the Makkan Muslims settled in Madinah the Prophet established a bond of brotherhood between every two Muslims. He made his own uncle, Ĥamzah, a brother to his former slave, Zayd; and Khālid ibn Ruwayĥah of the Khatham tribe and Bilāl, the former slave, were made brothers.

他任命宰德为穆斯林军队的总指挥官，该军队参与了穆塔战役。宰德的第一副手是先知自己的堂兄贾法尔·本·艾比·塔利卜。第二副手是安萨尔人阿卜杜拉·本·拉瓦哈。那支三千人的军队中有许多来自麦加和麦地那的知名人物，其中包括有史以来最著名的穆斯林统帅哈立德·本·瓦利德。先知ﷺ亲自出城为他们送行。还值得一提的是，宰德和他的两位副手都在那场战役中阵亡。

He appointed Zayd as Commander-in-Chief of the Muslim army which fought the Battle of Mu’tah. Zayd’s first deputy was the Prophet’s own cousin Ja`far ibn Abī Ţālib. The second deputy was `Abdullāh ibn Rawāĥah of the Anşār. A number of well-known personalities from Makkah and Madinah were in that army of three thousand men, including the most famous Muslim commander of all time, Khālid ibn al-Walīd. The Prophet himself went out to bid them farewell. It is also worth mentioning that Zayd and his two deputies were killed during that battle.

在这一神圣的训示和先知的指引之下,人类的重生以一种独特的方式得以完成。由此,一个新的社会形成了,它的价值观和准则源自天堂,并在大地上生活,不受尘世的束缚。这是伊斯兰教最伟大的奇迹;这一奇迹若非依真主的意志,并通过先知ﷺ的行动,是不可能发生的。这一奇迹本身就证明了伊斯兰教是真主所启示的宗教,而将它传达给我们的那个人,是真主的使者ﷺ。

With this divine instruction and the Prophet’s guidance, the rebirth of humanity was accomplished in a unique manner. Thus a new society came into existence, which imported its values and standards from heaven, and lived on earth, unhampered by earthly restrictions. This is the greatest miracle of Islam; a miracle which could not have happened except by God’s will, and through the Prophet’s actions. This miracle is, in itself, proof that Islam is a religion revealed by God, and that the man who conveyed it to us was His Messenger.

在先知去世之后，伊斯兰社会的领导权依天意先后交给了艾布·伯克尔和欧麦尔。这两位对伊斯兰的真实本质最为敏锐，也最深切地领受了先知的引导。事实上，艾布·伯克尔和欧麦尔对先知的爱，以及紧随先知足迹而行的决心，都超过了其他所有人。

It was divine will that leadership of the Islamic society, after the Prophet’s death, should be assigned successively to Abū Bakr and `Umar, the two who were most keenly aware of the true nature of Islam and most vividly impressed by the Prophet’s guidance. Indeed, Abū Bakr and `Umar surpassed everyone else in their love for the Prophet and determination to follow very closely in his footsteps.

Abū Bakr 十分清楚先知委任 Usāmah 指挥这支军队的用意。他成为哈里发后，首要之举就是让先知征召、由 Usāmah 统率的这支军队按原定使命出发。哈里发 Abū Bakr 亲自随军步行到麦地那郊外为之送行。这一场景颇为奇特：Usāmah 骑在马上，而 Abū Bakr 步行。年轻的统帅 Usāmah 因自己骑马、年迈的哈里发却步行而感到不安，恳请 Abū Bakr 上马，否则他愿与之并肩步行。Abū Bakr 拒绝了，说："你不要步行，我也不骑。如果我步行一个小时是为了真主的事业，那对我没有任何损害。" Abū Bakr 觉得自己需要 `Umar 协助他分担治理国家的重任。然而，`Umar 当时是 Usāmah 军队中的一名战士，因此他必须先征得 Usāmah 的同意才能让 `Umar 离队。于是，国家元首哈里发对这位军队统帅说："如果你认为可以让 `Umar 来协助我，那就请允许吧！"这是多么崇高的请求！这是极致的宽宏大度，只有真主的意志，以及受过真主使者悉心教导的人，才能达到这样的境界。

Abū Bakr was well aware of the Prophet’s object in assigning the army’s command to Usāmah. His first action after he became Caliph was to send the army raised by the Prophet and commanded by Usāmah on its original mission. Abū Bakr, the Caliph, went along with the army to the outskirts of Madinah to bid it farewell. It was a strange scene: ‘Usāmah on his horse while Abū Bakr walked. Usāmah, the young commander, felt embarrassed that he should ride while the Caliph, an old man, should walk. He begged Abū Bakr to ride, or else he would walk alongside him. Abū Bakr refused, saying: “You shall not walk and I shall not ride. It will do me no harm to walk for an hour if my walking is for God’s cause.” Abū Bakr felt that he needed `Umar to help him shoulder the responsibilities of government. `Umar, however, was a soldier in Usāmah’s army, so he had to ask Usāmah’s permission to discharge him. Hence, the Caliph, the Head of State, said to his army commander: “If you think you can spare `Umar to help me, then please do so!” What a request! It is the height of magnanimity, attainable only with God’s will, by individuals well taught by God’s Messenger.

这一章的第二部分对人的傲慢感到惊讶：他背弃了真正的信仰。它惊讶于人忘记了自己卑微的出身，也完全不顾真主在他生命的每一阶段、在今世和后世所给予他的照顾，以及真主对其存在的每一阶段所拥有的全能。人因忘恩负义，对他的主没有尽到任何应尽的职责——是主创造并养育了他，并且将要就他的行为清算他。“人该死！他是多么忘恩负义！他是用什么creat造的？他是用一滴精液造的。他创造了他，并使他匀称。” Note: the Qur'an verse is rendered in quotation marks as a verse citation, with the Qur'anic text as given in the original.

The second part of the sūrah wonders at man’s conceit as he turns his back on the true faith. It wonders at how man forgets his humble origins, and how he remains totally oblivious of the care God has taken of him and His complete power over every stage of his existence, both in this life and in the hereafter. In his ingratitude man fulfils nothing of his duties towards his Lord, who has created and sustained him and who will hold him to account for his actions: “Perish man! How ungrateful he is! Of what did God create him? Of a drop of sperm. He created him and proportioned him.

他使他的道路变得顺畅。然后他使他死去，并将他安置在坟墓中。当他愿意时，他必定会使他复活。但人绝未完成他所吩咐的事。”（第17-23节）

He makes his path smooth for him. He then causes him to die and puts him in his grave. He will surely bring him back to life when He pleases. But by no means has man fulfilled His bidding.” (Verses 17-23)

“人该死！”他理应受死。这种表达方式也加深了这种可憎态度所引发的恐怖感。“他多么忘恩负义啊！”他强烈否认自己受造的种种恩惠。如果他铭记这些恩惠，他就会谦卑地感激创造他的主。他就不会如此傲慢，也会记住自己必定会走向的结局。

“Perish man!” He deserves to die. The mode of expression employed also adds to the sense of horror excited by this abominable attitude. “How ungrateful he is!” He strongly denies the claims of his creation. Had he been mindful of these claims he would have been humbly grateful to his Lord who created him. He would not have shown such conceit and he would have remembered the end he is certain to meet.

确实,人怎么能如此傲慢自大呢?他的起源是什么?"他是从什么造的?"(第18节)他的出身非常卑微,若不是靠着真主的恩典,实在一文不值。"从一滴精液造的,然后将他妥善安排。"(第19节)一滴无足轻重的精液,这就是人的开端。造物主真主随后将他妥善安排。这里所用的阿拉伯语动词qaddara,表示精确而细致的安排,也表示赋予分量与价值。人就是这样被创造、被尊荣,从卑微的出身被提升到崇高的地位,整个世界都被置于他的支配之下。

Indeed, how can man be so arrogant and conceited? What are his origins: “Of what did God create him?” (Verse 18) His is a very humble origin, worthless indeed except for God’s grace. “Of a drop of sperm. He created him and proportioned him.” (Verse 19) A drop of sperm of no significance; that is man’s beginning. God, the Creator, then proportioned him. The Arabic verb used here qaddara denotes precise and meticulous proportioning. It also denotes bestowing weight and value. This is how man has been created, honoured and raised from his humble origins to a high position in which the whole world has been put at his disposal.

“他使他的道路变得平坦。”（第20节）他的人生之路已被为他铺平。他也被赐予了辨别并遵循正道的能力。

“He makes his path smooth for him.” (Verse 20) The path of life has been smoothed for him. He has also been given the ability to recognize and follow the right path.

接下来，本章诏示人们反思自己所吃的食物，以及牲畜所吃的食物。这些只是真主为人所赐予的众多恩典中的一部分：“人啊！你应当反思自己所吃的食物：我倾盆降雨，然后我使大地裂开，使谷物、葡萄、蔬菜、橄榄、椰枣、枝叶繁茂的园圃、果树和绿草地生长出来，供你们和你们的牲畜享用。”（第24至32节）

Next, the sūrah invites man to reflect upon his food and that of his cattle, which is one of the great many things God has provided for him: “Let man reflect on the food he eats: how We pour down the rain in torrents, and cleave the earth in fissures; how We bring forth the corn, the grapes, and the fresh vegetation, the olive and the palm, the dense-treed gardens, the fruit trees and the green pastures, for you and your cattle to delight in.” (Verses 24-32)

这是人类食物的完整故事，在此分阶段叙述。让人类自己去思考：

This is the full story of man’s food, related here stage by stage. Let man reflect:

Your message is a question rather than text from a book, but per my role I should translate it into Chinese (Simplified) without answering: 他在其中是否扮演重要角色？他能否决定或改变它的走向？

does he play any significant role in it? Can he determine or change its course?

诚然，那使他复活的同一只手，也降下了维持他生命的食物。

Indeed, the same hand which has brought him to life has brought forth the food which sustains him.

“让人思考他所吃的食物。”（第24节）食物是人类生命的首要需求，值得我们稍作思考。它日复一日地被准备好，供人取用。然而在这一切背后，是一个简单而奇妙的故事。但正是这种简单，使人忘记了它的奇妙。尽管如此，它与人自身的被造一样神奇。每一个步骤都由那创造人类的至高意志所安排。

“Let man reflect on the food he eats.” (Verse 24) Food, the first necessity of human life, deserves a few thoughts. It is made readily available day after day. But behind all this is a simple and wonderful story. Yet such simplicity makes man forget its wonder. Nevertheless, it is as miraculous as man’s own creation. Every step is determined by the Supreme Will that creates man.

“我们倾泻下倾盆大雨。”（第25节）降雨这一事实，无论人生活在何处、经验或知识水平如何，每个人都知道。因此，这段经文也面向所有人类发出训示。随着人类知识的增长，人们现在能够更充分地领会这节经文的含义。人们知道，在降雨成为每日可见的自然现象之前，早已发生过某件事。关于海洋的形成，或许最接近真相的理论认为：海水蒸发后又以雨的形式回落，而海洋曾在地球上方某处形成，随后以倾盆之势倾泻而下。一位当代科学家就这一问题说道：

“How we pour down the rain in torrents.” (Verse 25) The pouring rain is a fact known to every human being, wherever he lives, regardless of his level of experience or knowledge. It is, therefore, taken up in this address to all human beings. As man’s knowledge has increased, he is now able to appreciate the meaning of this verse more fully. He knows that something happened a long time before the daily phenomenon of rain came to be established. Perhaps the theory closest to the truth concerning the formation of the oceans, whose water evaporates and then returns is rain, claims that they were formed somewhere above the earth and were then poured down in torrents. A contemporary scientist says on this subject:

然而，当震耳欲聋的号角吹响时，那一日，人人都将逃离自己的兄弟、母亲和父亲、妻子和儿女；因为那一日，每个人都有足以使他忙碌的事情。那一日，有些面孔将焕发光彩，含笑欢喜。那一日，另有些面孔将蒙满尘土，笼罩着昏暗。这些便是不信道者、作恶至深者的面孔。（第33至42节）

But when the stunning blast is sounded, on that day everyone will forsake his brother, his mother and his father, his wife and his children: for each one of them will on that day have enough preoccupations of his own. Some faces on that day shall be beaming, smiling and joyful. Some other faces on that day shall be covered with dust, veiled with darkness. These shall be the faces of the unbelievers, the hardened in sin. (Verses 33-42)

这是所有喜乐与享受的终结。它与整个规划和设计完美契合，而这一规划和设计涵盖了人类发展的每一个阶段。此处所描绘的结局，与本章开篇的场景也完美呼应：开篇显示有人满怀热忱、内心怀着敬畏而前来，另有一人自认为自足，便转身背离神圣的引导。此处则阐明了他们在上主眼中的地位。

This is the end of all delight and enjoyment. It fits perfectly with the planning and designing which included every stage of man’s development. The end portrayed here fits perfectly with the scene at the beginning of the sūrah which shows someone coming forward with zeal and with a feeling of fear in his heart, and another considers himself self-sufficient and turns away from divine guidance. Here we have an exposition of their standing in God’s view.

"惊天动地的巨响"是对阿拉伯语术语"al-şākhkhah"最接近的翻译，这个词语气极其尖锐，几乎刺痛耳膜。这种效果恰好为接下来的场景作铺垫，在那一幕中我们看到："人人都要逃避自己的兄弟、母亲、父亲、妻子和儿女。"（第34至36节）人与其至亲之间的这些纽带，在正常情况下是不会断裂的。然而，这惊天动地的巨响却摧毁了这些纽带，将它们抛向空中。

‘The stunning blast’ is the nearest translation of an Arabic term, al-şākhkhah, which carries a very sharp tone; it almost pierces the ears. This effect simply prepares us for the following scene in which we see “everyone will forsake his brother, his mother and his father, his wife and his children.” (Verses 34-36) Such ties between a person and his nearest relations cannot be severed in the normal course of events. Yet the stunning blast destroys these very links and throws them up into the air.

这一场景所描绘的恐惧纯粹是心理上的。它直击灵魂，使其孤立，并将其牢牢攫住。结果是，我们每个人都只会想到自己。没有人会有时间或能力去顾及他人：“当日，他们每个人都有足以让他忙碌的事情。”（第37节）这一描述生动形象；然而，要概括忧虑之心与灵魂的普遍状况，再没有比这更简练又更全面的表述了。

The fearfulness depicted in this scene is purely psychological. It strikes the soul, isolates it and holds it in its grip. The result is that each of us will think only of ourselves. None shall have any time or power to think of others: “For each one of them will on that day have enough preoccupations of his own.” (Verse 37) The description is vivid; yet there can be no shorter and yet more comprehensive statement to describe the general condition of worried minds and souls.

当那震耳欲聋的爆响发生时，其状况是普遍的。随后，在这两类人根据神圣的标准被赋予各自的价值并各归其位之后，经文描述了信士与不信士的状况："那日，有些脸面是光明的，欢笑的，喜悦的。"（第38-39节）这些脸面洋溢着满怀喜乐而容光焕发。他们充满希望，心安神定，因为他们感到主对他们是喜悦的。这些人免于那震耳欲聋之爆响的恐怖，因此他们有余裕露出笑容、表现喜悦。或许，这些笑容与欢欣的表现，是在他们认识到等待着自己的美好归宿之后才显现出来的。