这一轮经文又把我们带回到与不信者的对峙之中。这些人否认《古兰经》的真实性，拒绝相信复生与后世。不过，这一次经文并不是描述他们的顽固拒绝，也没有提醒他们先前那些持同样态度的民族所遭受的毁灭。相反，它将他们在复活日的命运和他们拒绝接受的后世报应呈现在他们眼前，他们否认的那一日，他们不愿接受的那种报应，都以最生动的画面加以描绘。

This new wave or round takes us back to the confrontation with the unbelievers who deny the truth of the Qur’ān and refuse to believe in resurrection and life after death. This time, however, it does not describe their stubborn rejection; nor does it remind them of the destruction of earlier generations who took the same attitude before them. Instead, it holds before their eyes their destiny on the Day of Resurrection which they deny, and the recompense they will be made to suffer in their next life which they refuse to accept, both described in the most vivid of scenes.

它在他们聚集一处时质问他们，满含责备，并对他们的态度感到惊讶："你们所声称的那些同归，如今在哪里呢？"（第22节）他们被恐惧所压倒，意识到自己的软弱，无助而迷惘。他们指着真主起誓，承认祂是唯一的主宰："指着我们的主真主起誓，我们从未以任何同归配祂。"（第23节）

It confronts them with all this when they are gathered together, putting to them questions full of reproach, and loaded with amazement at their attitude: “Where, now, are those partners which you have been claiming?” (Verse 22) They are overwhelmed by fear, realising their weakness, helpless and bewildered. They swear by God, acknowledging that He is the only Lord: “By God, our Lord, we have never associated partners with Him.” (Verse 23)

此刻，他们再次直面过去的态度，站在火狱前。他们忧虑、恐惧、悔恨，满怀痛苦，说：“但愿我们能够被送回去！那样，我们就不会否认我们主的启示，而会成为信士中的一员。”（第27节）同样的对质在他们站在主面前时再次重演，他们羞愧、悲伤、恐惧交加。主以其威严问他们：“这不是真理吗？”（第30节）他们会谦卑地回答：“是的，以我们的主起誓，确实是真理！”（第30节）但这种承认来得太晚了，对他们毫无益处，因为真主会对他们说：“那么，你们尝尝刑罚吧，因为你们曾经拒绝信仰。”（第30节）

Once again they are confronted with their past attitude as they stand before the fire. Worried, afraid, repentant and full of sorrow, they say: “Would that we could return! Then we would not deny our Lord’s revelations, but would be among the believers.” (Verse 27) The same confrontation is repeated again as they stand before their Lord, overwhelmed by shame, sorrow and fear. He, in His majesty, will ask them: “Is this not the truth?” (Verse 30) They will humbly answer: “Yes, indeed, by our Lord!” (Verse 30) But this admission will have come too late to be of any benefit to them, for God will say to them: “Taste, then, the suffering in consequence of your having refused to believe.” (Verse 30)

同样的对峙一次又一次地发生，直到最终他们意识到自己已经失去了一切。他们背负着自己的重担，因为拒绝相信后世并且浪费了自己的机会而悲恸哭泣。

The same confrontation is made time and again, until eventually they realise that they have lost everything. They carry their burdens on their backs, crying in grief for having refused to believe in the hereafter and for having squandered their chances.

一幕接一幕,可怕的结局被展现出来,令人心灵震撼。它开启了人们的双眼与心智,让他们看清真理——这真理由上帝的使者在那部他们所否认的经典中向他们呈现。然而,那些曾经领受过启示的人,却认出了它的真实,就如同他们认得自己的孩子一样。

“我所赐予经典的人们认识此事，如同认识自己的儿子一样。但那些毁灭了自己灵魂的人，永不会信道。”（第20节）古兰经多次提到，那些曾获得先前启示的人，即

“Those to whom We had given revelations know this as they know their own sons. But those who have squandered their own souls will never have faith.” (Verse 20) The Qur’ān mentions on several occasions that the people who received earlier revelations, i.e.

犹太教徒和基督教徒承认《古兰经》，承认穆罕默德先知所传信息的真实性，也承认《古兰经》是真主启示给他的。有时，这些先前启示的信奉者因其对先知和伊斯兰教的敌对态度而被提醒这一事实；有时，则是告诉阿拉伯的偶像崇拜者这一事实，使他们意识到先前启示的信奉者完全了解启示的本质，承认《古兰经》，并且穆罕默德先知ﷺ所言属实：真主启示他《古兰经》的方式，与祂从高处降示给先前众先知的方式相同。

the Jews and the Christians, recognize the Qur’ān and the truthfulness of the Prophet Muĥammad’s message as well as the fact that the Qur’ān was revealed to him by God. At times, the people of these earlier revelations are confronted by this fact because of their hostile attitude towards the Prophet and Islam. At other times, the Arab idolaters are told this so that they realize that the people of earlier revelations, are fully aware of the nature of revelation, recognize the Qur’ān and that the Prophet Muĥammad (peace be upon him) tells only the truth when he states that God revealed it to him in the same way as He bestowed messages from on high to earlier prophets.

由于这节经文很可能是在麦加降示的,其中提到有经典的人,表明它是针对拜偶像者说的,强调有经典的人认识《古兰经》,就像认识自己的儿子一样。确实,他们中的大多数不信它,但这只是因为他们糟蹋了自己的灵魂。在这一点上,他们与拒绝这一信仰、从而同样糟蹋了自己灵魂的多神教阿拉伯人是一样的。前后两节经文也都在谈论拜偶像者,这一事实也使人们更加倾向于认为这是一段麦加启示。

Since this verse was most probably revealed in Makkah, its reference to the people of earlier revelations suggests that it was addressed to the idolaters, emphasizing that the people of earlier revelations recognize the Qur’ān as they recognize their own sons. It is true that the majority of them do not believe in it but this is only because they have squandered their own souls. In this, they are the same as the pagan Arabs who rejected this faith and, thereby, also squandered their souls. Both the preceding and following verses also speak of the idolaters, a fact which lends weight to the view that it is a Makkan revelation.

注释者们通常认为，这节经文的意思是：有经的人知道《古兰经》确实是真主降示的，知道先知确实是真主的使者，而《古兰经》是从高天降给他的。这无疑是这节经文含义的一部分。然而，回顾有经者的历史，以及他们对伊斯兰信仰的态度，便可看出这节经文还有另一层含义，真主希望穆斯林群体充分理解这一层含义。

Commentators on the Qur’ān generally suggest that this verse means that the people of earlier revelations know that the Qur’ān is truly revealed by God, and that the Prophet was truly a messenger of God to whom the Qur’ān was bestowed from on high. This is undoubtedly part of the meaning of this verse. However, a glance at the history and attitude of the people of earlier revelations towards the Islamic faith indicates another aspect to the meaning of this verse which God wants the Muslim community to fully understand.

{有谁比捏造关于真主的谎言，或否认他的启示的人更不义呢？不义者必不成功。有一天，我要把他们全部聚集起来，然后对那些以物配主的人说：}

Who is more wicked than one who invents a falsehood about God or denies His revelations? The wrongdoers shall never achieve success. One day We shall gather them all together, then We shall say to those who associate partners with God:

“你们过去所宣称的那些同位者，如今在哪里呢？”他们那时除了说“以真主——我们的主发誓，我们从未以同位者归于祂”之外，别无争辩。“你看他们怎样欺骗自己，他们所捏造的那些，已经离弃了他们。”（经文21-24节）

“Where, now, are those partners which you have been claiming?” They will have no contention then other than to say, `By God, our Lord, we have never associated partners with Him. “Behold how they have lied to themselves and how they have been forsaken by whatever they have fabricated. (Verses 21-4)

这些经文将拜偶像者的态度与行为摆在他们眼前，呈现在全能的真主看来的真相。经文以一个反问开始，以确立他们捏造谎言攀扯真主时所犯的过错。他们自称遵循真主的宗教，即易卜拉欣先知所宣讲的宗教。他们还宣称，他们对肉食、饮食及崇拜仪式所作的合法与非法的规定，即将在第136至140节中详述的那些，是真主所命令的，而事实并非如此。同样，今天一些自称为穆斯林的人，也错误地宣称自己遵循穆罕默德先智ﷺ所传达的神圣宗教。事实上，他们制定规则和法律，营造各种局面，确立各种价值观，并借此为自己夺取真主的权威。他们声称这一切发明无非就是神圣的宗教。还有一些人为了在火狱中的居所而出卖了自己的信仰，他们也附和这些虚假的说法。他们还否认先知ﷺ为他们带来的神圣启示，否认其真实性，声称这些启示并非从天上降下。与此相反，他们却声称自己沉浸于蒙昧时代（jāhiliyyah）的做法已获得真主的认可。所有这些至今仍在许多社会中发生。

These verses place in front of the idolaters’ eyes the truth of their attitudes and practices, as they are viewed by God Almighty. It begins with a rhetorical question to establish the fact of their wrongdoing as they fabricate lies against God. They profess to follow His faith, as preached by the Prophet Abraham. They further allege that what they make lawful or forbidden of meat, food and worship rituals, which will be detailed in Verses 136-40, have been ordered by God, when they have not. Similarly, some of those who describe themselves as Muslims today falsely claim to follow the Divine faith preached by the Prophet Muĥammad (peace be upon him). The fact is that they enact rules and laws, bring about situations and establish values by which they claim for themselves God’s authority. They allege that all these inventions are nothing other than the divine faith. Some people who have bartered away their faith for a dwelling in hell also endorse their false claims. They also reject the divine revelations which the Prophet brought them, deny their truth, claiming that they have not been bestowed from on high. Conversely, they claim that their own practices, immersed in jāhiliyyah, have been sanctioned by God. All this still happens today in many societies.

真主谴责这一切，并将其描述为最严重的不义："谁比捏造关于真主的谎言或否认他的迹象的人更不义呢？不义的人绝不成功。"（第21节）这里将以物配主称为不义，是为了突出它最可憎的面貌。事实上，这正是《古兰经》中描述以物配主最常见的用语，而且这一描述是准确的：以物配主是对真理、对自身以及对全人类所犯的不义。它冒犯了真主独自受崇拜、不容任何同伴的权利；它也伤害了自身，因为它把行者引向毁灭。它同样冒犯了人类，使人们偏离唯独顺服真主的道路，转而建立使人类生活彻底败坏的制度和环境。因此，以物配主是一种重大的不义，正如万世的主所描述的那样。然而，以物配主和以物配主的人都不会获得任何成功："不义的人绝不成功。"（第21节）在这里，真主陈述了以物配主及以物配主者，即不义与不义者的全部事实和最终结局。目光短浅的人所看到的，某些人在短期内享有的富足，不能被称为成功或繁荣，因为那不过是一种短暂的境况，最终只会导致毁灭。还有谁比真主更诚实呢？

为了给他们对《古兰经》的虚假描述增加可信度，并使人们远离它，一个名叫马立克·本·纳达尔的人，曾学过一些波斯史诗，讲述鲁斯图姆及其他波斯传说中的英雄。每当先知ﷺ诵读《古兰经》时，他便坐在离先知ﷺ不远的地方。先知穆罕默德ﷺ诵读完毕后，马立克·本·纳达尔便对他的听众说："如果穆罕默德能给你们讲述古人的寓言，我能给你们讲更好的。"随后，他便向他们讲述他所学的一些史诗和故事，希望以此阻止他们聆听《古兰经》。

In order to give more credence to their false description of the Qur’ān and to turn people away from it, a man like Mālik ibn al-Nađr, who had learnt some Persian epics about Rustom and other Persian legendary heroes, used to sit at a short distance from the Prophet when he recited the Qur’ān. After the Prophet Muĥammad (peace be upon him) had finished, Mālik ibn al-Nađr used to say to his audience: “If Muĥammad could tell you some fables of the ancients, I can tell you better ones.” He would then relate to them some of the epics and histories he had learnt, hoping that in this way, he could prevent them from listening to the Qur’ān.

诚然,麦加那些身居高位、备受尊崇的显贵,曾禁止他人聆听《古兰经》,并竭力避开诵读它,以免被它强有力的逻辑和无可辩驳的论证所折服。换言之,他们担心自己会受其影响:"他们禁止人聆听它,自己也远离它。他们除了毁灭自己,别无所害,而他们却不觉察。"(第26节)

Indeed, the chiefs of Makkah who commanded a position of authority and respect used to forbid others to listen to the Qur’ān, and they tried to stay away from its reading so that they did not submit to its powerful logic and irrefutable argument. In other words, they feared to be influenced by it: “They forbid [others] to listen to it and go far away from it. They ruin none but themselves, though they do not perceive it.” (Verse 26)

在真理的强大权威与虚假的脆弱结构之间的这场较量中，像马利克·伊本·奈达尔这样的人坐下来讲述古人的史诗与故事，这本身还不够。相反，古莱什的首领们禁止其追随者聆听《古兰经》，他们自己也分散注意力，唯恐自己同样无法抵挡它的影响。关于阿赫纳斯·伊本·沙里格、艾布·苏富扬·伊本·哈尔卜和阿慕尔·伊本·希沙姆，以及他们暗中聆听《古兰经》的故事，在先知的传记中有所记载，广为人知。4

In this battle between the powerful authority of truth and the feeble structure of falsehood, it was not enough that a man like Mālik ibn al-Nađr sat down to relate the epics and histories of the ancients. Instead, the Quraysh chiefs forbade their followers from listening to the Qur’ān and they also distracted themselves lest they too be unable to resist its influence. A story mentioned in the history of the Prophet about al-Akhnas ibn Sharīq, Abū Sufyān ibn Ĥarb and `Amr ibn Hishām, and their secret listening to the Qur’ān is well known. 4

尽管他们费尽心力，阻止自己和他人聆听《古兰经》，不让自己受其影响或回应其呼唤，但这种做法只会招致灾祸："他们只毁灭自己，只是他们没有觉察。"（第26节）试想，一个人把全部精力都用来阻止自己和他人聆听正确的引导，阻止大家遵循那条能够保证得救的正道，那么他毁掉的又能是谁呢？

All this effort which they exerted to refrain and prevent others from listening to the Qur’ān and allowing themselves to be influenced by it or respond to it was a recipe for disaster: “They ruin none but themselves, though they do not perceive it.” (Verse 26) Whom would a person ruin if all his efforts were geared towards preventing himself and others from listening to proper guidance and following the right way that ensures salvation?

如果我们想要知道他们努力的最终归宿，只需看其结局："如果你能看到他们被叫到火狱面前站立的情景！他们会说：'但愿我们能够被送回去！那样我们就不会否认我们主的启示，而会成为信士中的一员。'"（第27节）

If we want to know the ultimate end of their efforts, we need only look at the result: “If you could but see them when they will be made to stand before the Fire! They will say: ‘Would that we could return! Then we would not deny our Lord’s revelations, but would be among the believers.’“ (Verse 27)

这一幕与他们在今世的处境形成了鲜明对比。如今他们陷入悔恨、卑微与彻底的失落之中。这与他们当初背弃正道、倚仗权势迫使他人也背弃正道、并夸耀自身力量与影响力时的态度形成了对照。

This is the scene which contrasts with their situation in this life. Now they are in a state of regret, humility and total loss. This is compared with their attitude when they turned away from guidance, using their power to force others to also turn away, and boasting about their own strength and influence.

“假如你能看见他们被带到火狱前站立的情景！”（第27节）

“If you could but see them when they will be made to stand before the Fire!” (Verse 27)

现在，他们无法转身逃避，也无法再施展他们的辩论，或重复他们的谎言。如果我们亲眼看到他们处于那样的境地，必定会看到令人恐惧的景象。他们最大的愿望将是：“但愿我们能够返回！那样我们就不会否认我们主的启示，而会成为信士中的一员。”（第27节）他们知道《古兰经》是真主的启示，而他们想要回到人间的愿望，正是为了获得第二次机会，到那时便不再否认这些启示。他们声称，自己定会确保成为信士中的一员。

Now they cannot turn away, use their argumentation, or repeat their falsehoods. If we were to see them ourselves in such a position, we would be sure to see something fearful. Their dearest wish would be: “Would that we could return! Then we would not deny our Lord’s revelations, but would be among the believers.” (Verse 27) They know that the Qur’ān is God’s revelation, and their desire to return to earth is such that they may have a second chance when they no longer deny these revelations. They claim that they would make sure that they would be among the believers.

这些都是无法实现的愿望。他们不认识自己的本性，这本性总会拒绝信仰。他们说，如果能够回去，他们就会成为信士，这不过是谎言，因为这与他们若愿望得以实现时的所作所为不相符。他们之所以做出这样的断言，只是因为他们已经认识到自己是何等邪恶、何等恶劣。他们过去为了在追随者面前塑造成功与富足的形象而隐瞒的事情，如今已经暴露无遗：{不然，他们从前所隐瞒的，将对他们显露出来。假若他们被送回今世，他们必定会重新去做被禁止的事。他们确实是说谎者。}（第28节）

All these are wishes that have no way of coming true. They do not know their own nature, which will always reject the faith. When they say that if they could return they would be believers is nothing but a lie, because it does not match with what they would do if their wishes were answered. They only make these assertions because they have come to realize how wicked and evil they are. What they used to conceal from their followers in order to portray an image of themselves as successful and prosperous is now laid bare: “Indeed, that which in the past they used to conceal will manifest itself to them; and if they were to return to life they would go back to that which they have been forbidden. They are indeed liars.” (Verse 28)

本章接着展开两幅对照的画面。第一幅呈现的是今世的景象:不信道的人断言没有复活、没有清算、也没有报酬。第二幅则是在后世,他们被召到主的面前站立,主问他们在今世所持的立场:"这不是真理吗?"(第30节)这一问让他们猝不及防,震惊不已。

The sūrah now opens two new pages to draw two contrasting scenes. The first looks at this present life where the unbelievers make their assertions that there will be no resurrection, accountability or reward. The other is in the hereafter when they are stood before their Lord, and He asks them about the positions they adopted in their first life: “Is this not the truth?” (Verse 30) The very question jolts them violently.

他们以极其谦卑的态度回答:"是的,以我们的主发誓!"(第30节)随后,他们被置于所等待的痛苦刑罚面前。该章接着描绘了他们在末日来临时的惊慌失措:他们在否认与主相见之后,猝然陷入其中,满怀悲痛,背负着自己的重担。最后以一句话作结,依照真主的真实衡量标准,阐明今世与后世的真正价值。

They answer in complete humility: “Yes, indeed, by our Lord!” (Verse 30) They are then put face to face with what awaits them of painful suffering. The sūrah goes on to portray how overwhelmed they are in the Last Hour, caught unawares, after they disbelieved in the meeting with their Lord. They are full of sorrow, carrying their burdens on their backs. This is concluded with a statement showing the real value of this life as opposed to the life to come, according to God’s true measure.

他们说:"除了我们今世的生活,别无其他;我们永远不会复活。"你如果能看见他们被带到他们的主面前站立的情景就好了!主将说:"这不是真的吗?"他们将说:"是的,我们指着我们的主发誓,确是真的!"然后主将说:"那么,你们尝尝刑罚吧,因为你们曾经不信。"那些否认将要与真主相见的人确实亏损了。当末日突然降临他们身上时,他们会喊道:"我们有何等的悔恨啊!我们在今世疏忽了很多!"他们将把自己的重担背在背上。他们所背负的是多么恶劣啊!今世的生活只不过是游戏和娱乐,对于敬畏主的人来说,后世的生活确实远远更好。你们难道不运用理智吗?"(第29-32节)

They say: “There is nothing beyond our life in this world, and we shall never be raised to life again.” If you could but see them when they are made to stand before their Lord! He will say: “Is this not the truth?” They will say: “Yes, indeed, by our Lord!” He will then say, “Taste, then, the suffering in consequence of your having refused to believe.” Lost indeed are they who deny that they will have to meet God. When the Last Hour comes suddenly upon them, they cry, Alas for us! We have neglected much in our lifetime!” And they will be carrying their burdens on their backs. Evil indeed is that with which they are burdened. The life of this world is nothing but a sport and a passing delight. Surely the life in the hereafter is by far the better for those who are God-fearing. Will you not, then, use your reason?” (Verses 29-32)

复活、报应与赏罚的观念,即后世的复生、善恶的回报与惩罚,是伊斯兰信仰的核心。就其在伊斯兰作为信仰、律法、制度和行为准则所构成的整体结构中的根基地位而言,它仅次于对独一主宰(安拉)的信仰。真主在《古兰经》中告诉信士们,祂已为他们完善了他们的宗教,以此完成了祂对他们的恩典,并选择伊斯兰作为他们的信仰。因此,伊斯兰是一种完整而连贯的生活方式,其中的理念观念与它所维护的道德价值、所宣示的律法和规范完全和谐一致。所有这些都建立在同一个基本根基之上:伊斯兰关于独一主宰与后世生活的观念。

The concept of resurrection, reward and retribution in the life to come is central to the Islamic faith. Indeed, it ranks second only to the concept of Godhead as the foundation upon which the structure of Islam as a faith, law, system and code of conduct is built. God tells the believers in the Qur’ān that He has perfected their religion for them and completed with it the grace He has bestowed on them and has chosen it for them as a faith. It is then, a complete and coherent way of life in which the ideological concept is in perfect harmony with the moral values it upholds, as well as the laws and regulations it proclaims. All these are based on the same basic foundation: the Islamic concept of Godhead and the life hereafter.

有些时期，人们采取消极的态度，任由腐败、邪恶、不公、暴政、无知和落后在生活中盛行，同时却声称自己是穆斯林。他们之所以这样，只是因为对伊斯兰教的理解有误，对后世的信仰也已动摇、削弱。这种消极的态度不可能是对这一信仰的真正理解，也不可能出于相信自己必将在审判日面对真主的信念。凡是相信必将与真主相会、并理解这一宗教本质的人，都不会对生活采取消极态度，也不会让自己停留在落后状态，更不会接受邪恶、腐败和暴政。

There were periods of time when people adopted a negative attitude allowing corruption, evil, injustice, tyranny, ignorance and backwardness to prevail in their life while claiming at the same time that they were Muslims. They did this only because their understanding of Islam was faulty and their belief in the hereafter was shaken and weakened. Their negative attitude could not be the result of a true understanding of this faith or the belief that they have to face God on the Day of Judgement. No one who believes in this inevitable meeting with God and understands the nature of this religion can adopt a negative attitude towards life or allow himself to remain backward or to accept evil, corruption and tyranny.

在走过人生的旅程时，一个真正的穆斯林感到自己比生活本身更伟大、更崇高。他可以享受它的舒适，也可以无视它们，因为他知道这些在今世对他是合法而被允许的，并且在审判日那天，当没有其他人能够主张拥有它们时，它们将为他所用。他努力促进和改善今世，运用其中的潜力与能力，心中满怀喜悦，因为他知道这是真主在将他安置为大地的管理者时所赋予他的职责。他甘愿与邪恶、腐败和不公作斗争，承受任何艰辛，做出一切牺牲，甚至包括自己的生命，因为他知道这只是在为自己在后世增添善功。他深谙自己的宗教，明白今世是播种之地，后世的收获都要从这里种下。通往后世成功的道路，别无他途，必须经过我们这个世界。

While going through life, a true Muslim feels that he is bigger and more sublime than life itself. He may enjoy its comforts or ignore them, knowing that they are lawful and permissible to him in this life, placed at his disposal on the Day of Judgement when no one else can claim them. He strives to promote and improve this life and to use its potentials and abilities, happy in the knowledge that this is the duty assigned to him by God when He placed him in charge of the earth. He fights evil, corruption and injustice willingly, bearing any hardship and making every sacrifice, including his own life, knowing that he is simply adding to his credit in the hereafter. Understanding his religion well, he knows that this life is the one in which the seeds are planted, for the fruits to be reaped in the hereafter. There is simply no way to success in the life to come which does not go through this world of ours.

诚然，今世的生命十分短暂且微不足道，但它也是真主恩典的一部分，使它成为通往真主赐予人类的最伟大恩惠与慈恩的阶梯。

True, this life is very small and cheap, but it is part of God’s grace which makes it a stage towards the greatest blessings and grace He bestows on man.

伊斯兰制度中的每一个细节都充分考虑到来世的生活，并由此赋予人们的眼界与观念以宽广、美好与崇高。它也增添了伊斯兰道德规范所固有的文雅、纯洁与宽容。它增强了信徒树立正道、制止邪恶、远离对真主不顺从的决心，并帮助人的各项活动走上正确的轨道。尽管如此，若没有对后世的坚定信仰，伊斯兰式的生活便无法真正实现。因此，《古兰经》极为强调我们将在后世复活这一事实。

Every detail in the Islamic system takes due account of the life to come, and the broadness, beauty and elevation it imparts to people’s visions and concepts. It also adds to the refinement, purity and forbearance which are inherent in the Islamic moral code. It enhances its followers’ determination to establish what is right and to prevent evil and avoid disobedience to God. It helps set human activities on the right course. For all that, Islamic life is not properly achieved without a firm belief in the hereafter. Hence, the great emphasis placed in the Qur’ān on the fact that we will be raised up for our next life.

现在，关于真主所定最终结局的场景，又补充了对其成因的真相陈述：“那些否认自己必将与主相见的人，确已亏损。当末日突然降临他们身上时，他们会喊道：‘哎呀，我们在今世中疏忽了太多了！’他们将把自己的重担负在背上。”

The scene portraying the final outcome decreed by God is now complemented with a statement of the truth of its causes: “Lost indeed are they who deny that they will have to meet God. When the Last Hour comes suddenly upon them, they cry, Alas for us! We have neglected much in our lifetime!’ And they will be carrying their burdens on their backs.

“他们所承担的，实在是恶劣的。”（第31节）

Evil indeed is that with which they are burdened.” (Verse 31)

这确实是彻底的亏损,因为它既包括今世的损失,也包括我们前面已经看到的后世的损失:他们一生只顾追求那些微不足道、卑贱而世俗的东西。那些受迷惑、无知的人,并没有为突然降临的大祸做任何准备:“当复活的时刻突然降临他们的时候,他们将说:‘哀哉!我们在今世疏忽了它。’”(第31节)接着,他们被比作负重的驴子:“他们将把自己的重担负在背上。”(第31节)实际上,牲畜的处境反而更好,因为它们背负的是普通的货物,而这些人背负的却是罪孽的重担。牲畜卸下重担便可以放松休息,而这些人却背着重担走向火狱,随后是这样的斥责:“他们所负的重担,真是恶劣啊!”(第31节)

It is indeed an utter loss because it includes the loss of this world, since they have spent their lifetime caring only for what is petty, low and profane, and the loss of the hereafter as we have already seen. Those deluded, ignorant people have not taken any precautions against what comes to them as a sudden shock: “When the Last Hour comes suddenly upon them, they cry, Alas for us! We have neglected much in our lifetime!’“ (Verse 31) They are then portrayed as overladen donkeys: “And they will be carrying their burdens on their backs.” (Verse 31) Indeed, animals are in a better situation because they carry ordinary loads, while these have loads of sin. Animals are unloaded and set free to relax, while these march with their loads to hell, followed by the rebuke: “Evil indeed is that with which they are burdened.” (Verse 31)

接着，这段经文描绘了一幅可怕的景象，令听者心生恐惧，随后又呈现出彻底而完全的失丧。在这两幅场景之后，经文依照真主的衡量标准，指明了今世与后世的真正分量与价值："今世生活只是娱乐和嬉戏。对于敬畏者来说，后世才是更好的。你们难道不运用理智吗？"（第32节）这便是两种生活各自的最终价值。当我们把这颗小小星球上一天工作中的一个小时，与真主广阔主权下的永恒相比较时，结果不可能是别的。当这一小时的今世工作与那伟大的来世之严肃性相比时，除了消遣，它还能有什么别的价值呢？

The passage then portrays a terrible scene which strikes fear in the listener’s heart, followed by one of complete and utter loss. These two scenes are then followed by a statement of the real weight and value of this life and the life hereafter according to God’s measure: “The life of this world is nothing but a sport and a passing delight. Surely the life in the hereafter is by far the better for those who are God-fearing. Will you not, then, use your reason?” (Verse 32) This is the final value of each of the two lives. It could not be otherwise, when we compare an hour in a day’s work on this small planet with eternity in God’s vast dominion. What value other than a pastime could be attached to an hour’s work in this life when it is compared to the seriousness of the great world beyond.