本章在麦加降示，论述信仰的问题：信仰真主的独一，以及祂对宇宙绝对的主宰。

The present surah, revealed in Makkah, addresses the question of faith: belief in Gods oneness and His absolute Lordship of the universe.

与其他麦加时期的章节一样,这里所说的信仰同样包括:相信神圣启示降给穆罕默德ﷺ——他是安拉的使者,在他之前还有其他使者;《古兰经》是从天而降授予他的,印证了先前的经典。信仰还包括相信复活,以及相信今世所做的一切善恶都将受到清算。

As in other Makkan surahs, faith here also includes belief in the revelation of the Divine message to Muhammad, Gods messenger, who was preceded by other messengers, and to whom the Qur’an was bestowed from on high, confirming earlier scriptures. It also includes belief in the resurrection and accountability for all that is done in this present life, whether good or evil.

这些是伊斯兰教构建其整体架构所依据的根本原则。因此,《古兰经》在所有麦加章中都阐述了这些原则。在麦地那后期降示的章节中,它也触及这些方面,尤其是在制定律法或向穆斯林团体发出指令的时候。伊斯兰信仰的本质之一,就是认为信仰真主的独一、穆罕默德ﷺ的使命以及后世的清算,是其一切原则、制度、法律和道德赖以运转的枢纽。所有这些都与此信仰密切相关。因此,它们始终保持其积极的作用。

These are the fundamental principles upon which Islam builds its whole structure. Hence, the Qur’an elaborates on these principles in all the Makkan surahs. It also touches upon these aspects in the surahs revealed later in Madinah, and specifically whenever it lays down legislation or addresses a directive to the Muslim community. Part of the nature of the Islamic faith is that it considers belief in God’s oneness, Muhammad’s message and accountability in the life to come the pivot upon which all its principles, systems, laws and morality turn. All are closely related to this belief. Therefore, they remain proactive.

该章从各个角度论述了信仰这一问题，将其置于不同的背景之下，并阐明其普遍、心理和历史层面的影响。它使信仰成为关乎整个存在的问题，而不仅仅是人类的事。它让我们瞥见一些精灵聆听《古兰经》的情形，提及以色列后裔对《古兰经》的态度，并呈现两种见证：一种来自未被扭曲的人性本然，另一种来自部分以色列人。它带领我们观察天地的广阔，也呈现审判日的景象。此外，它展示了呼德族的命运，并论及麦加周边一些城镇的结局。根据该章，宇宙本身与《古兰经》都是陈述同一真理的经典。

The surah treats this question of faith in every possible way, presenting it against different backdrops and adding universal, psychological and historical effects. It makes faith a question for all existence, not merely the human race. It gives us a glimpse of how some of the jinn listened to the Qur’an, and refers to the attitude of some of the Children of Israel to it, presenting one testimony from uncorrupted human nature and another from some Israelites. It takes us on a journey so that we can look at the expanse of the heavens and the earth, and it also presents images from the Day of Judgement. It further shows us the fate of the people of Hud, and touches on the fates of some of the townships around Makkah. According to the surah, both the universe itself and the Qur’an are books stating the same truth.

该章由四个相互关联的部分组成，可视为一个整体。第一部分以两个单独的字母"哈，咪"开始，前面的六章也是以这两个字母开始的。这两个字母之后紧接着提到《古兰经》这部经典，以及它是真主所降示的启示："这部经典是由全能、至睿的真主从天降下的。"（第2节）本章接着提到宇宙这部经典，宇宙以真理为基础，依照精密的规划而被创造。"我未曾为了无益而创造天地及其间的万物，我只是以真理创造它们，并定有期限。"（第3节）因此，我们所诵读的《古兰经》这部经典，与我们所看到的宇宙这部经典，都印证了真理以及精密的规划。"然而，不信道者却无视他们所受到的警告。"（第3节）

The surah consists of four inter-related parts that can be seen as a single whole. The first part begins with the two separate letters Ha Mim, that also began the six surahs preceding this one. These two letters are immediately followed by a reference to the book of the Qur’an and its being a revelation from God: “ This book is bestowed from on high by God, the Almighty, the Wise” (Verse 2) The surah follows this with a reference to the book of the universe, which is established on the basis of His truth and created according to elaborate planning. “We have not created the heavens and the earth and all that is between them otherwise than in accordance with the truth, and for an appointed term” (verse 3) Thus, the recited book of the Qur’an and the book of the universe we behold confirm the truth as well as the elaborate planning: “ Yet the unbelievers ignore the warnings they have been given.” (Verse 3)

经过这段有力而全面的开篇之后，本章开始论述信仰问题，首先谴责多神崇拜。这种崇拜为阿拉伯的异教徒所坚持，本章说明它在宇宙中毫无根据，而且既没有真正的论证，也没有传承的知识。经文说："你说：你们想一想，你们舍真主而祈求的那些神明，请你们指给我看，它们创造了大地的哪一部分，或者在诸天中占有哪一份？或者在此经之前，给我带来一部经典，或者带来某种遗留的知识，如果你们是诚实的。"（第4节）经文还指出，那种舍上主而崇拜的人，是迷误的：他所崇拜的对象既听不见祈求者，也无法回应他，并且在复活日否认这种崇拜，与崇拜者相互争辩。

After this powerful and comprehensive opening, the surah begins to present the question of faith, starting with a denunciation of polytheism, upheld by the pagan Arabs, demonstrating that it lacks all basis in the universe, and that it further lacks true pronouncement and inherited knowledge: “Say: Have you thought of those whom you invoke besides God? Show me what part of the earth they have created, or which share of the heavens they own. Bring me a book revealed before this, or some other vestige of knowledge, if what you claim is true.” (Verse 4) It shows the error of the one who worships instead of God someone or thing who cannot hear or respond to its worshipper and who disputes with him on the Day of Judgement dissociating itself from all such worship.

接着经文谈到了他们对穆罕默德ﷺ所传真理的可怕态度，称之为明显的巫术。（第7节）他们甚至大胆地更进一步，声称先知ﷺ编造了这一切。本章指示先知ﷺ应给出符合他作为真主使者地位的回答，这种回答体现他对真主的敬畏，并接受真主在今世和后世的裁决：“你说：‘如果我是捏造的，你们对于真主，丝毫不能帮助我。他深知你们对此所议论的。他足以为我与你们之间的见证。他是至赦的，是至慈的。’你说：‘我不是使者中的创始者。我不知道将对我和你们做什么。我只遵循启示给我的，我只是一个明白的警告者。’”（第8-9节）经文还提到以色列后裔中的一些人的态度，他们在《古兰经》中发现了印证摩西ﷺ所受经典的内容，便接受它为真正的引导。这样的人“已经信仰了它，而你们却傲慢自大。”（第10节） Note: the original says "peace be upon him" after Moses, which I rendered as ﷺ per the rule for the Prophet only; since Moses is a prophet other than Muhammad, I should not add ﷺ there. Corrected rendering is above with "摩西ﷺ" removed. Final text: 接着经文谈到了他们对穆罕默德ﷺ所传真理的可怕态度，称之为明显的巫术。（第7节）他们甚至大胆地更进一步，声称先知ﷺ编造了这一切。本章指示先知ﷺ应给出符合他作为真主使者地位的回答，这种回答体现他对真主的敬畏，并接受真主在今世和后世的裁决：“你说：‘如果我是捏造的，你们对于真主，丝毫不能帮助我。他深知你们对此所议论的。他足以为我与你们之间的见证。他是至赦的，是至慈的。’你说：‘我不是使者中的创始者。我不知道将对我和你们做什么。我只遵循启示给我的，我只是一个明白的警告者。’”（第8-9节）经文还提到以色列后裔中的一些人的态度，他们在《古兰经》中发现了印证摩西所受经典的内容，便接受它为真正的引导。这样的人“已经信仰了它，而你们却傲慢自大。”（第10节）

It then speaks of the appalling reception they gave to the truth as presented by Muhammad (peace be upon him), describing it as plain sorcery. (Verse 7) They even had the temerity to go further than this and alleged that the Prophet had fabricated it all. The surah instructs the Prophet to give them a reply that suits his position as a messenger of God, one that reflects his fear of God and accepts His judgement both in this world and the next: “Say: If I have invented it, you cannot be of the least help to me against God. He is fully aware of what you say amongst yourselves about it. Sufficient is He as a witness between me and you. He is Much-Forgiving, Ever-Merciful.’ Say: 7 am not the first of God’s messengers. I do not know what will be done with me or with you. I only follow what is being revealed to me. I am only a plain warner. ” (Verses 8-9) It also cites the attitude of some of the Children of Israel who accepted the Qur’an as true guidance when they found in it what confirmed the scriptures given to Moses (peace be upon him). Such a person “has believed in it while you glory in your arrogance.” (Verse 10)

因此,他们因其不义和不信而受到谴责,尽管有更有知识者的见证:“真主不引导不义的人。”(第10节)

They are, thus, denounced for their wrongdoing, for their disbelief, despite the testimony of those endowed with greater knowledge: “God does not guide wrongdoers.” (Verse 10)

这一章还提到了不信者为其态度所找的站不住脚的借口。他们针对信士说道："如果这(经典)是好的，这些人就不会先于我们信奉它。"(第11节)这说明了他们的真实立场："既然他们拒绝接受它的引导，他们就会一直说：'这是古老的谎言。'"(第11节)本章还提及穆萨的经典，以及《古兰经》对其予以确认的事实，并强调了它的作用："以警告不义者，并向行善者报喜。"(第12节)这一部分以对信仰真主并遵循正道者所获喜讯的详细描述作结："那些说'我们的主是真主'并坚守正道的人，既无所畏惧，也不会忧伤。他们是注定进入乐园的人，因其所行而永居其中。"(第13-14节)

The surah also mentions the unbelievers’ flimsy justification of their attitude as they said in reference to the believers: “If this [message] were any good, these people would not have preceded us in accepting it.” (Verse 11) This explains their true stance: “Since they refuse to be guided by it, they will always say, 'This is an ancient falsehood. ” (Verse 11) The surah also refers to the book of Moses and the fact that the Qur’an confirms it, highlighting its role: “to warn the wrongdoers and to give good news to those who do good” (Verse 12) This part concludes with details of the good news given to those who believe in God and follow the right course: “ Those who say, 'Our Lord is God, ’ and follow the straight path shall have nothing to fear, nor shall they grieve. They are the ones destined for paradise where they shall abide as a reward for what they do.” (Verses 13-14)

本章的第二部分描绘了两种人性模式：一种正直，一种偏离，并突出了他们在信仰问题上的不同态度。经文描述了两种人性在生命开始时、在父母抚养下成长的情形。它也描述了他们成年、能够自主选择时各自的态度。第一种人承认真主的恩惠，孝敬父母，乐于感恩，并为自己的过失和错误寻求宽恕："这样的人，我将接受他们所做的最好的善行，宽恕他们的恶行，他们将成为天堂的居民。这是他们所被许诺的真实应许。"（第16节）另一种人则违抗父母和真主，否认后世复活之日，并使父母承受巨大的痛苦："这些人是应受判决的，与先前逝去的精灵和人类群体一样，他们必将彻底迷失。"（第18节） 这一部分以对末日审判的简短场景作结，描绘了第二类人的结局："在那一天，不信道者将被带到火狱前，他们将被告知：你们在今世已耗尽了你们的美好享受，尽情地享乐了。所以，今天你们将因在大地上无理地骄傲，以及因你们的所有罪行，而受到屈辱的刑罚。"（第20节）

The second part of the surah portrays two patterns of human nature, one upright and the other deviant, highlighting their different attitudes to the question of faith. It depicts both natures as they commence their lives, reared by their parents. It describes their respective attitudes when they come of age and are able to make their own choices. The first recognizes God’s blessings, is dutiful towards his parents, eager to give thanks, and seeking forgiveness for slips and mistakes: “Zr is from such people that We shall accept the best that they ever did, and whose bad deeds We shall overlook. [They shall be] among the people destined for paradise. True is the promise that has been given them” (Verse 16) The other is disobedient of both his parents and God, denies the Day of Resurrection, and creates tremendous distress for his parents: “Such are the ones upon whom the verdict is passed, together with other communities of jinn and humans that have passed away before their time. They will be utterly lost.” (Verse 18) This part of the surah concludes with a swift scene of the Day of Judgement portraying the fate of this second type of person: “On the Day when the unbelievers will be brought before the fire, they will be told: You have exhausted your share of good things in your worldly life and took your fill of pleasure. So, today you shall be requited with the suffering of humiliation for having been arrogant on earth without any right, and for all your transgression.” (Verse 20)

在第三部分中,该章讲述了阿德人的毁灭,因为他们拒绝了一切警告。经文突出了那场大风,他们原以为它会给他们带来雨水和丰收,结果它却带来了毁灭,以及他们所催促来临的惩罚。“当他们看见一片云朝着他们的山谷飘来时,他们说:‘这片云会给我们带来雨水。’‘不,绝非如此。这正是你们所催促的东西:一阵携带痛苦刑罚的狂风,它将奉其主的命令摧毁一切。’到了早晨,除了他们残破的居所,什么也看不见了。我们就是这样惩罚罪人的。”(第24—25节)通过这种方式,该章旨在通过向不信者展示阿德人的命运来触动他们的情感,并提醒他们:阿德人比他们更强大、更富有。“我们曾将他们安置在一个我们从未安置你们的稳固境地;我们赋予他们听觉、视觉和心智。然而,由于他们坚持否认真主的启示,他们的听觉、视觉和心智对他们毫无益处。”

In the third part, the surah speaks of the destruction of the (Ad after they had rejected all warnings. It highlights the great wind which they had expected to give them rain and growth. Instead, it brought them ruin and the punishment they had hastened. “ When they saw a cloud approaching their valleys, they said: ‘This cloud will bring us rain.9 ‘No, indeed. It is the very thing you wanted to hasten: a storm wind bearing painful suffering which will destroy everything by the command of its Lord.9 When the morning came, there was nothing to see of them except their ruined dwellings. Thus do we requite guilty people.” (Verses 24— 25) In this way, the surah aims to heighten the unbelievers’ feelings by showing them the fate of the (Ad, who they are reminded were stronger and wealthier than they. “ We had securely established them in a manner in which We have never established you; and We had endowed them with hearing, and sight, and hearts. Yet nothing did their hearing, sight and hearts avail them since they persisted in denying God9s revelations.

“他们被他们曾经嘲笑的事物所包围。”（第26节）本段即将结束时，本章也提醒他们，他们周围的城镇所遭受的命运，以及他们所谓的神明无法提供任何帮助。由此，他们的捏造之说，人人都看得清清楚楚。

They were overwhelmed by the very thing which they had mocked.” (Verse 26) As this part comes to an end, the surah also reminds them of the fate suffered by the townships around them and how their alleged deities could not provide any support. Thus, their fabrications were clear for everyone to see.

第四部分也是最后一部分,讲述了一群精灵(jinn)的故事,他们被真主指示去聆听《古兰经》的诵读。他们深受感动,立即宣告它讲述的是真理,证实"在它之前的经典",并且"引导向真理和正路"(第30节)。他们径直回到自己的族人中间加以警告,并号召他们信仰:"我们的族人啊!你们应当响应真主的召唤,信仰祂。祂将赦宥你们的罪过,并使你们脱免痛苦的刑罚。谁不响应真主的召唤,谁就不能在大地上逃避祂,除祂之外,他们也没有任何保护者。这些人确是明显的迷误。"(第31-32节)精灵们还提到宇宙这部敞开的书,它见证了真主的创造与复活的大能:"难道他们不知道,创造天地而不因创造它们而疲倦的真主,确能使死人复活吗?是的,祂对万物是全能的。"(第33节)此时,章节还描绘了一个动人的场景:不信者被带到火狱前。他们将承认自己过去所否认的事情,但那时已为时太晚。

The fourth and final part gives us the story of a group of jinn who were directed by God to listen to a recitation of the Qur’an. They were highly moved by it, immediately declaring that it speaks the truth and confirms “what came before it. It guides to the truth and to a straight path” (Verse 30) They went straight back to their people warning them and calling on them to believe: “ Our people! Respond to God's call and have faith in Him. He will forgive you your sins and deliver you from grievous suffering. He who does not respond to God's call cannot elude Him on earth, nor will they have any protector against Him. They are indeed in manifest error.” (Verses 31-32) The jinn also refer to the open book of the universe which testifies to God’s power of initiation and resurrection: “Are they not aware that God, who has created the heavens and the earth and was not wearied by their creation, has the power to bring the dead back to life? Yes, indeed. He has power over all things.” (verse 33) At this point the surah adds a touching scene, showing the unbelievers as they are brought before the fire. They will then admit what they used to deny, but it is all too late.

本章以命令先知保持耐心作结，并告诫不信者不要急于求取惩罚。他们只被容许暂享片刻的时光，而真主的惩罚必将降临到他们身上："所以，你应当坚忍，正如那些意志坚定的使者曾经坚忍一样。不要催促他们受刑。在他们看到所许诺之事的那一天，他们会觉得自己在世上只停留了一个时辰的白昼。这是已经阐明的。难道除了悖逆的人以外，还会有人被毁灭吗？"（第35节）

The surah concludes with a directive to the Prophet to remain patient and not to hasten the unbelievers’ punishment. They are only given respite for a short while, and God’s punishment will inevitably catch up with them: “Remain, then, patient in adversity, just as all messengers endowed with firm resolve bore themselves with patience. Do not seek to hasten their punishment. On the Day when they see what they were promised, it will seem to them as though they had dwelt [on earth] no more than an hour in a single day. This has been made clear. Will, then, any be destroyed except the evildoers?” (Verse 35)