在这一轮中，本章再次回到神性之真实本质的主题，此前一段经文讨论的是神的启示的性质，以及被托付这启示的使者。第七章中的讨论

In this new round the sūrah again picks up the theme of the true nature of Godhead, after having discussed in the previous passage the nature of God’s message and the Messenger to whom it is entrusted. The discussion in Chapter 7

以信士与作恶者各自所行的不同道路作出了清晰的区分作结。

ended with a clear demarcation of the separate paths followed by the believers and the evildoers.

在这段经文中，真主的独一性在若干方面得到了清晰的阐明，我们先简要概述如下。首先，这一点在先知ﷺ的心中十分明显，因为他知道自己拥有真主赐予他的明确证据。他对这一证据深信不疑，他坚定的信仰不会因不信者否认他的使命而产生任何怀疑。因此，他全心投入自己的信仰，并与他的族人划清界限。他确信他们陷入了深深的迷误，正如他确信自己蒙受了正道的引导一样坚定。（经文56-57节）

In this passage the nature of Godhead is brought out clearly in a number of areas which we will first outline very briefly. It is first of all clear in the Prophet’s heart as he knows that he has clear evidence given him by God. He is absolutely certain of this evidence, and his firm belief will not admit any doubts as a result of the attitude of unbelievers who deny his message. Hence, he devotes himself to his faith, and takes his stand away from his people. His certainty that they are in deep error is as strong as his certainty of the truth that he is rightly guided. (Verses 56-7)

神性的本质体现在神的宽容之中:当他们要求给予有形的神迹时,神并不照他们的要求行事。倘若神赐予他们这样的神迹,而他们仍然不信,那么他们持续拒绝真理,必将导致他们彻底毁灭。若先知能够给予他们所急切要求的东西,他本会给予。作为一个人,他必定会厌倦他们顽固的拒绝。给予他们无限期的机会,是神的恩典的一个方面,这一恩典体现了神的神性。(第58节)

The nature of Godhead manifests itself in God’s forbearance when He does not act on the unbelievers’ requests for a physical miracle. Should He give them such a miracle and should they continue to disbelieve, their continued rejection of the truth would ensure their total destruction. Had the Prophet been able to grant them what they hastily demanded, he would have done so. As a human being, he would have been fed up with their stubborn rejection. To allow them an indefinite chance is an aspect of God’s grace, one which reflects His Godhead. (Verse 58)

再次强调，神性的本质清楚地体现在神的知识之中，这种知识涵盖宇宙中发生的一切。这种描述方式只能适用于神，也只有祂自己才能如此描绘。（第59节）

Again, the nature of Godhead is clearly reflected in God’s knowledge that encompasses everything that takes place throughout the universe. This is described in a way that cannot apply to anyone other than God, and cannot be painted by anyone but Him. (Verse 59)

此外,真正的神性体现在:真主在一切情况下主宰着祂的一切受造物,无论是入睡还是醒来,无论是在生前还是死后,无论是在今世还是后世。(第60-2节)

Moreover, the truth of Godhead is seen in the fact that God holds sway over all His creatures in all situations, whether asleep or awake, in life and after death, in this present world and in the next one. (Verses 60-2)

说：我被禁止崇拜你们舍真主而祈求的那些存在。 说：我不顺从你们的私欲，否则我就迷误了，也不会走在正道上。 说：我依据来自我主的明确证据而立场坚定，你们却否认祂。

Say: I am forbidden to worship those beings whom you invoke instead of God. Say: I do not follow your whims, for then I would have gone astray, and would not be on the right path. Say: I take my stand on a clear evidence from my Lord, yet you deny Him.

我无法做到你们如此急切索要的那些事。裁决只属于真主。祂宣告真理，祂是最好的裁判者。 {你说：如果我有能力做到你们如此急切索要的事，我与你们之间的事早已有了定论。但真主最知道谁是不义者。}（第56-58节）

It is not in my power [to produce] that which you so hastily demand. Judgement rests with God alone. He declares the truth and He is the best of arbiters. Say: If that which you so hastily demand were in my power, the case between me and you would have been decided. But God knows best as to who are the wrongdoers. (Verses 56-8)

这段经文极其震撼人心。它旨在通过阐明神性的真实本质、解释其不同方面、运用抑扬有致的语调以及极为有力的表达方式，来触动受众的心灵。其中一个尤为动人的特点，是“你说……你说……你说……”这种呼告形式，它清楚地表明，这是对真主的使者（愿主福安之）的直接召唤。他被要求如实传达主所启示给他的讯息。经文明确告诉我们，使者所拥有并遵从的，除此讯息之外别无其他，他所寻求的也只是它的指引：“你说：‘我被禁止崇拜你们舍真主而祈求的那些东西。’你说：‘我不顺从你们的私欲，否则我就迷误了，就不会得到正道。’”（第56节）

This passage is particularly inspiring. It seeks to influence the addressees by stating the true nature of Godhead, explaining its different aspects, using varying cadences and a most effective style. One particularly inspiring feature is the use of the address form, “Say... Say... Say...” making it profoundly clear that this is an address to God’s Messenger (peace be upon him). He is required to deliver his Lord’s message as it is revealed to him. We are told with absolute clarity that the Messenger does not have or follow anything other than this message and seeks none other than its guidance: “Say: ‘I am forbidden to worship those beings whom you invoke instead of God’. Say: ‘I do not follow your whims, for then I would have gone astray, and would not be on the right path.’” (Verse 56)

真主命令祂的使者向不信道者宣告：他的主禁止他崇拜他们所祈求的、与真主并列为伴侣的那些对象。他被禁止顺从他们的私欲。事实是，他们祈求那些对象、赋予其神圣地位，完全是出于他们的私欲和任性。这不可能是出于任何确定的知识或任何真理。如果他顺从他们的私欲，他也会迷失，不会得到任何指引。他们的私欲只能使他和他们偏离真理之道，彻底迷失方向。

God commands His Messenger to declare to the unbelievers that his Lord forbids him to worship those beings on whom they call instead of God and whom they make partners with God. He is forbidden to follow their whims. The fact is that they invoke those beings, giving them a divine status, as a result of their whims and caprice. This cannot be the outcome of any certain knowledge or any truth. If he responded to their whims, he too would then go astray and find no guidance whatsoever. Their whims can only cause him and them to deviate from the path of the truth and to lose their way altogether.

真主命令祂的使者，要把问题向不信者讲得如此清楚，并向他们说明，他的道路与他们的道路不可能相会。确实，这并不是真主在本章中第一次向祂的使者下达这样的命令。更早之前，祂命令他说：“你们果真要作证，真主之外还有别的神明吗？你说：‘我不作这样的证明。’你说：‘祂只是独一的主宰，我与你们所同祂并列的一切，断然无关。’”（第19节）

继续阐述真主对不义者的认知这一要点，并进一步说明神性的本质，本章通过一个形象，展现了真主在幽玄界（ghayb）这一独特领域中的知识。这个术语稍后将作解释。

Developing the point of God’s knowledge of who are the wrongdoers, and continuing with the explanation of the nature of Godhead, the sūrah gives us an image of this knowledge as it pertains to one of its unique areas, namely, that of ghayb. This term will be explained presently.

“在祂那里有隐秘之钥，除祂之外无人知晓。祂知道陆地与海洋中的一切；每一片落叶，祂都知道；大地深暗之处的每一粒种子，以及每一样鲜活或干枯的东西，都记录在一部明白的典籍之中。”（第59节）

“With Him are the keys to what lies beyond the reach of human perception: none knows them but He. He knows all that the land and sea contain; not a leaf falls but He knows it; and neither is there a grain in the earth’s deep darkness, nor anything fresh or dry but is recorded in a clear book.” (Verse 59)

这是对神全知的一幅图景：祂的知识不遗漏任何时间与地点，无论陆地、海洋或天空，无论世界的深处还是浩瀚宇宙的广阔空间，也无论是死的还是活的，干燥的还是湿润的，青翠的还是枯萎的。然而，相比《古兰经》精妙的描绘，我们自己的描述是多么平淡无奇啊！

This is an image of God’s complete knowledge that leaves out nothing in terms of time or place, land, sea or sky, in the depths of the world or in the wild expanse of space, including what is dead or alive, dry or fresh, green or withering away. But how prosaic is our own description as compared to the fine Qur’ānic portrayal?

这些词语显然远远不足以表达其意，因为后者既包含一个纯粹的算术陈述，又蕴含一个极具启迪性的意象！这段简短的经文激发我们的人类想象力，促使我们去探索已知与未知的边界。我们试图想象真主知识的无限性，它涵盖整个宇宙，并远远超出我们对这个宇宙的认知。当一幅幅画面从四面八方映入眼帘，当我们试图揭开那些隐藏之物的帷幕时，无论它们与过去、现在还是未来有关，我们都满怀敬畏。这是一个超出我们想象的完整世界。然而，开启这一切的钥匙都在真主手中，唯有祂知晓。我们的思维或许试图发现陆地或海洋中至今未知的事物，同时意识到其中的一切都为真主所完全知晓。我们想象着从树上飘落的叶子。

Wholly inadequate when the latter combines within itself a purely arithmetic statement with a profoundly inspiring image! This short verse causes our human imagination to come to life trying to explore the horizons of what we know and what lies beyond our knowledge. We try to imagine the limitless nature of God’s knowledge as it encompasses the whole universe and goes far beyond what we know of that universe. We are in awe as we receive one image after another from all directions and as we try to lift the curtains drawn over what is kept hidden, whether it relates to the past, the present or the future. This is a complete world extending beyond our imagination. But the keys to all of it are with God, and He alone knows them. Our minds may try to discover what has so far been unknown to us in the land or at sea, realizing that everything in them is perfectly known to God. We visualize the leaves that drop from the trees:

无论它们多么不可计数，每一粒，无论落在何处，都被真主看见。每一粒种子，即使埋藏在大地最幽暗的深处，也被那全见一切的真主所洞察，无论它是新鲜还是干燥，是死是活，无论身在宇宙的哪个角落。

innumerable as they are, yet every single one of them, wherever it falls, is seen by God. Every single grain, buried in the darkest depths of the earth, is beheld by God who sees everything, whether fresh or dry, dead or alive, anywhere in the universe.

我们现在需要谈谈这节经文中的第一个分句，它说："在祂那里有幽玄的钥匙，除祂以外无人知道。"（第59节）

We need now to say a word about the first clause in this verse, which states: “With Him are the keys to what lies beyond the reach of human perception: none knows them but He.” (Verse 59)

重要的是要界定我们用英文所描述的、位于“人类感知范围之外”的事物，以及只有真主才知晓其钥匙的那个领域。阿拉伯文原文用一个词来表达这一概念，即“ghayb”（幽玄，隐秘之事），它是伊斯兰信仰、存在与生命观念的一个基本要素。该术语在阿拉伯语中源自一个词根，其含义为“缺席、消失、隐藏，遮蔽于人们的感官与理解之外”。1

It is important to define what we describe in English as lying “beyond the reach of human perception” and the keys to it as being known only to God. This expression is given in the Arabic text in one word, ghayb, which is an essential element of the Islamic concept of faith, existence and life. The term is derived in Arabic from a root which denotes “absence, disappearance, hiding, shielding from people’s senses and understanding”. 1

我们需要谈谈"غيب"（ghayb，幽玄之事）。如今，它常常与"科学"以及"科学的"东西相对而论。《古兰经》指出，存在着一些可称为"ghayb"的事物，它们超出了人类感知的范围，而今世的钥匙唯有真主掌握。《古兰经》还指出，真主赐予人类的知识虽然有限，却足以满足人的需要，并与人的潜能相称。除了真主所赐予的事实性知识之外，人们所做的只是臆测，而臆测无法取代真理。真主宣告，祂为这个宇宙设立了某些法则，并教导人类如何理解其中的一部分，并依照他们的能力应对这些法则。祂还进一步宣告，祂将向人类揭示那些能够增强其信仰的法则。这并不违背自然界不可改变的法则，也不影响那些仍超出人类感知范围的世界。

We need to speak about ghayb because it is frequently contrasted nowadays with `science’ and what is ‘scientific’. The Qur’ān states that there is something to describe as ghayb which lies beyond the reach of human perception, and that the keys to this world are known only to God. The Qur’ān also states that the knowledge man has been given is scanty, but sufficient for man and appropriate for his potential. Beyond the factual knowledge given them by God, people only indulge in guesswork, which is no substitute for the truth. God states that He has set into operation certain laws for this universe, and He has taught man how to understand some of these laws and deal with them according to his ability. He further states that He will reveal to man of these laws what strengthens his faith. This does not violate the unchangeable laws of nature or affect the world that remains beyond the reach of human perception.

这也不影响神的绝对意志，也不影响一切事情都依照他的意志而发生这一事实。我们现在将简要地谈及这些事实。

Nor does it affect God’s absolute will or the fact that everything occurs in accordance with His will. We will now touch briefly on these facts.

在《古兰经》中，真主常常将信士描述为相信超出人类感官范围之事物的人。这一品质对信仰而言确实至关重要：“这部天经，毫无疑问，是敬畏者的正道。他们信仰幽玄，谨守拜功，并以我所给予他们的财物施舍。他们信仰降示你的经典和降示你以前的经典，并且坚信后世。这些人遵循主的正道，他们必定成功。”（2：2-5）

In the Qur’ān, God often describes the believers as those who believe in what lies beyond the reach of human perception. This quality is indeed essential to faith: “This [the Qur’ān] is the Book, there is no doubt about it, a guidance for the God-fearing, who believe in what lies beyond the reach of human perception, observe prayers and give of what We bestow upon them. [They are] those who believe in what has been revealed to you and what was revealed before you, and are certain of the hereafter. Those follow their Lord’s guidance, and they shall surely prosper.” (2: 2-5)

存在于我们周围的幽玄（ghayb）超越了我们的认知范围，而人类的认知始终建立在概率之上。人观察周围的宇宙，不断提出关于其起源、本质和运动的假设与理论，也思考时间与空间，以及它们彼此之间、与宇宙中所发生之事之间的相互关系。人也思考生命：它的来源、起源、本质、延续，影响它的因素与力量，以及它与物质存在的关系。他还思考自身：人与物质有何不同，是什么使他区别于其他生物？他是如何来到这个大地上的，他的行为又是怎样的？人的理智是什么，它有哪些独特之处？人死后会发生什么？即便只看人的身体，其内部每时每刻都在发生怎样的化学作用，这些作用又是如何发生的？

Ghayb exists all around us, beyond the realm of our knowledge which continues to be based on probabilities. Man looks at the universe around him and continues to work out hypotheses and theories about its origin, nature and movement, and about time and place, their inter-relationship with each other and with what takes place in the universe. Man also tries to think about life: its source, origin, nature, continuity, the factors and forces that influence it and how it relates to material existence. He also thinks about himself: how is man different from matter and what distinguishes him from other living things? How did he come to exist on this earth; and how does he behave? What is human intellect, and what are its distinctive features? What happens to him after death? Even if we take the human body: what occurs inside it of chemical interactions at every moment and how do such interactions happen?

这些都属于幽玄（ghayb）的范畴。科学止步于其边界，无法穿透它们，甚至无法为不同的假设赋予相对的或然性。

All these belong to the realm of ghayb. Science stops at its peripheries, unable to penetrate through them even to assign relative probabilities to different hypotheses.

我们暂且搁置那些科学家不愿列入其优先关注与研究范围的主题，例如神的本质、神的其他受造物（如天使和精灵）的本质、死亡的本质以及后世。就我们的目的而言，只谈论那些与我们更为接近的幽玄之事便已足够。在这些事情上，我们同样会发现科学承认自身能力的局限。让我们举一两个例子。

We will leave aside for the moment the subjects which scientists do not care to enlist among their priorities and preoccupations, such as the nature of Godhead and the nature of God’s other creatures, such as angels and jinn, the nature of death, and the hereafter. It is sufficient for our purposes to speak only about that sort of ghayb which is closer to us. Here also we find science acknowledging its limited ability. Let us take one or two examples.

第一个例子涉及原子。根据现代科学，原子是宇宙结构中的基本单位。然而它并不是最小的单位，因为它由带正电荷的质子、带负电荷的电子和带中性电荷的中子组成。在原子核聚变时会释放出电子，但它们在实验室中并不表现出一致的行为。有时它们像光波一样运动，有时又像导弹一样运动。我们无法预先确定它们未来的行为，这受概率定律的支配。单个原子与构成一个小单位的一group原子之间，同样存在这种行为上的差异。

The first example concerns the atom which, according to modern science, is the basic unit in the structure of the universe. Yet it is not the smallest unit, because it consists of protons with a positive electric charge, electrons with a negative charge and neutrons with a static charge. With an atomic fusion, electrons are released, but they do not stick to a uniform behaviour in a laboratory. At one time, they move like waves of light, and at another like missiles. We cannot determine their future behaviour in advance. This is subject to the law of probability. The same differences of behaviour apply to a single atom and a group of atoms forming a small unit.

在结束之前，我们需要就伊斯兰信仰所理解的“غيب”（幽玄之事，即“ghayb”）的本质谈几句。

Before we conclude we need to say a few words on the nature of ghayb as understood in the Islamic faith.

《古兰经》是伊斯兰信仰的根本来源，它非常明确地指出：存在一个超出人类感知范围的世界，也存在一个可以被感知的世界。人周围的一切并非都是“幽玄”（ghayb），宇宙中的一切力量也并非都是未知的。宇宙中存在某些必然运行的规律。人可以认识其中的一部分，只要这种认识是他所能承受的，或是他履行在地上的使命所需要的。

The Qur’ān, the basic source of Islamic faith, states very clearly that there is a world beyond the reach of human perception and another world that can be perceived. Not everything around man is ghayb, and not all forces of the universe are unknown. There are certain laws that operate in the universe without fail. Man can know some of these in as much as this knowledge can be tolerated or is needed by him to fulfil his role on earth.

真主赋予他认识宇宙法则这一部分知识的能力，并使他能够依照这些法则驾驭这些力量。如此，他便能够完成自己的使命，利用大地的潜能，并促进生命的发展。

God has given him the power to know this much of the laws of the universe and to manipulate these forces in accordance with these laws. He will then be able to accomplish his mission and make use of the potentials of the earth and promote life.

与这些恒定的规律并行的，是不受任何限制的神的意志。每一次这些规律得以运行，都是神的意志使其运行。它们的运行并非纯粹自动的运动。尽管它们依照神为其所定的法则运行，但推动它们运行的是神的意志。那意志属于幽玄（ghayb）的范畴，任何人都无法确定地知晓。人们对它所能知道的最多也只停留在推测和概率的范围之内。科学对此也是欣然承认的。

Side by side with these constant laws, God’s will operates free of all restrictions. It is God’s will that sets these laws in operation every time they operate. Theirs is not a purely automatic motion. Although they operate in accordance with the rules God has set for them, it is God’s will that operates them. That will is part of ghayb, which is not known to anyone with any degree of certainty. The maximum that people can know of it remains within the range of assumptions and probabilities. Science readily admits this.

在人体内，每时每刻都有数以百万计的过程与相互作用发生，而这些对人来说都是不可感知的；同样，人也不知道周围世界中正在发生的数以百万计的过程与相互作用。事实上，无形的领域涵盖了与人或宇宙相关的过去、现在和未来。它与自然界恒定的规律并行不悖，其中一些规律为人所知，人借助它们有规律、有科学地获益，并在努力履行自身使命的过程中加以运用。人来到这个世界并非出于自己的意愿，事先也对自己的降临毫无所知；他离开这个世界同样非其所愿，也不知道离去的时刻。每一个有生命的事物都是如此。无论人类的知识增长到何种程度，这一点都不会改变。伊斯兰的思维方式是科学的思维方式，它相信无形之物，因为科学承认无形之物，并接受其存在。

Millions of processes and interactions occur within man at every given moment, all of which are, to him, imperceptible, while he is also unaware of millions of processes and interactions occurring in the world around him. Indeed, the imperceptible engulfs the past, the present and the future as they relate to man or to the universe. This works side by side with the constant laws of nature some of which are known to man, who benefits by them regularly and scientifically as he works to fulfil his role. Man comes into this world against his will and without any prior knowledge of his arrival here. He departs from it unwillingly and without any knowledge of his departure time. This applies to every living thing. No matter how much man increases his knowledge, this will remain the same. The Islamic mentality is a scientific one and it believes in the imperceptible, because science recognizes the imperceptible and accepts its existence.

神性的一个重要特征，是将对全体创造物的绝对权能与持续而警觉的监察结合在一起；是将每个个体寿限的预定、我们无可逃避的命运，与既迅速又必然无误的最终清算结合在一起。所有这些，都属于那些笼罩人类生命的幽微之境。

An important feature of Godhead is that which combines absolute power over all creation and a constant, alert watch. That which combines the predetermination of the life span of every individual, and our inescapable destiny with the final reckoning which is both prompt and unfailing. All this belongs to the realm of those imperceptibles which encompass human life.

他拥有对其仆人的绝对主宰。他派遣守护者看护你们，直到死亡临近你们中的任何一人时，我的使者们便使他死去。他们绝不疏忽自己的职责。然后，他们被送回到真正的主宰、至高的神那里。诚然，一切裁决唯独属于祂；祂清算最为迅速。

He alone holds sway over His servants. He sends forth guardians to watch over you until, when death approaches any one of you, Our messengers cause him to die. They leave no part of their duty unfulfilled. They are then brought back to God, their true Lord Supreme. Indeed, His alone is all judgement; and He is most swift in reckoning.

(第61-62节)

(Verses 61-2)

“祂独自主宰着祂的仆人。”（第61节）一切权力都属于祂，一切受造物都服从祂的权能。在祂面前，他们无能为力；在全能者面前，他们不过是顺服的奴仆。人类生活的现实证实了这一真理。尽管人被赋予了行动的自由，被允许拥有一定程度的知识，并被赋予完成所交付任务的能力，但他们的每一次呼吸都按照特定的尺度被允许；他们的每一个行为都受真主的权能支配。这是人类生活的基本法则，他们不能违背，尽管这一法则每次都可能依照特定的神圣旨意而显现。即使是每一次细微的呼吸或行动，也同样如此。§“祂派遣守护者来监护你们。”（第61节）此处并未说明这些守护者的本质。在《古兰经》的其他地方，我们得知他们是记录我们所做一切的天使。这里的要旨在于让人感受到，每个人都处于严密的监护之下。没有任何人会被孤立，即使一刻也不会。守望者记录着我们说的每一句话、做的每一件事、走的每一步。当我们想到这一点时，便会达到最高的警醒。

“He alone holds sway over His servants.” (Verse 61) All power belongs to Him, and all creatures are subject to His power. In front of Him, they are powerless. In front of the Almighty, they are no more than submissive slaves. This is the truth confirmed by the realities of human life. Despite all the freedom of action they are given and the degree of knowledge they are allowed, and the ability instilled in them to fulfil the task assigned to them, their every breath is allowed them in accordance with a specific measure; their every action is subject to God’s power. Such is the basic law of human life which they cannot violate, although this law may manifest itself each time in accordance with a specific divine will. This even applies to every individual breath or action.§ “He sends forth guardians to watch over you.” (Verse 61) The nature of those guardians is not mentioned here. Elsewhere in the Qur’ān, we are told that they are angels who record everything we do. The point here is to impart a feeling that there is a close supervision over everyone. No single person is left all alone, not even for a moment. Watchers count and record every word we say, every action we do and every movement we make. When we imagine this, we are at the height of our alertness.

“直到死亡降临你们中的任何一个人时,我的使者们便使他死去。他们从不疏忽自己的职责。”(第61节)另一个意象再次营造出同样的氛围。每个灵魂都会被留存,直到一个特定的时刻到来,而这一时刻始终是灵魂所不知道的,尽管它是由真主所规定的。它既不能提前,也不能推迟。每个灵魂身边都有一位近在咫尺的天使在看护着它,计算着它的每一次呼吸,牢记自己的任务,从不懈怠。他是守护天使。到了预定的时刻,当人的灵魂全神贯注于自己的事务时,守护天使便完成他的任务,使者也传达了他的讯息。想到这里,我们不禁战栗,感到自己完全掌握在一种我们无从知晓的命运之中。我们意识到,自己随时都可能迎来死亡。

然后他们被召唤去倾听他们自身本性的声音。的确，人类的本性承认神性的真理，并且在面临危险和困难时唯独转向真主。这章经文为他们描绘了处于困境中时的本性，并描述了他们在安逸舒适的时期如何违背本性的呼唤。

They are then called upon to listen to the voice of their very nature. Indeed, human nature recognizes the truth of Godhead and turns to God alone when it faces dangers and difficulties. The sūrah paints for them their nature when they are in distress, and describes how they go against its appeals when they go through a period of ease and comfort.

这一切都通过一个简短、迅速、清晰的场景呈现出来，产生了深远的效果。它提醒人们：巨大的苦难并不仅限于他们必须面对清算的复活日。他们确实会在陆地和海洋的深重黑暗中经历极大的苦难。在这样的时刻，他们只转向真主，认识到只有祂能拯救他们。然而，在安逸的时期，他们又重新回到错误的道路上。

This is all portrayed in a short, fast, clear scene, producing a profound effect. They are reminded that great distress is not limited to the Day of Resurrection when they have to face their reckoning. They, indeed, go through periods of great distress in the deep darkness of land and sea. At such moments, they turn only to God, recognizing that only He can save them. Still they revert to their erring ways in periods of ease:

“你们说：‘谁在陆地和海洋的黑暗险境中拯救你们，当你们谦卑而秘密地呼求祂：若祂救我们脱离此难，我们必定感恩。’你说：‘唯有真主拯救你们脱离这些以及一切苦难；然而你们仍以祂的同列者归于祂。’”（第63-64节）有时，只要设想危险、想起苦难，就足以软化人心，帮助人们克制放纵的欲望。

“Say: ‘Who is it that saves you from the dark dangers of the land and sea, when you call out to Him humbly and in secret: If He will but save us from this peril, we will most certainly be grateful? Say: God alone saves you from these and from every distress; and still you associate partners with Him.” (Verses 63-4) At times, it is sufficient to visualize danger and remember distress to soften people’s hearts and help them restrain their wild desires.

这样，当真主减轻他们的困苦时，人们在回想自己的软弱无力的感受时，也会铭记真主的恩典。

People can then remember their feelings of weakness as they remember God’s grace when He alleviates their distress.

"你说：'谁拯救你们脱离陆地与海洋中的重重黑暗？当你们谦卑而隐秘地向他祈祷：如果他能让我们脱离这场灾难，我们必定感恩。'"（第63节）这样的经历，每一个经历过困厄之时、或目睹过困厄之人的感受的人，都是众所周知的。

“Say: Who is it that saves you from the dark dangers of land and sea, when you call out to Him humbly and in secret: ‘If He will but save us from this peril, we will most certainly be grateful?’“ (Verse 63) Such an experience is well known to everyone who has gone through a period of distress or witnessed and observed what people in distress feel.

有许多种黑暗,它们在陆地和海上带来各种不同的危险。黑夜降临并非黑暗出现的必要条件:迷失方向和危险都是黑暗的两种形式,而陆地与海上等待人们的事物,也都被黑暗遮蔽于人们的视线之外。人们一旦身处黑暗之中,便会意识到自己只能转向上帝,恳切地向祂祈祷,或在私下里向祂祈求。在这样的时刻,人的天性卸下了负担,与深藏于其内心的真理面对面,即上帝独一的真理。因此,人只向上帝一位祈求,不祭拜任何同伴,因为此时他认识到了偶像崇拜与多神信仰的荒谬,以及上帝身边并不存在任何同伴。在这样的时刻,处于苦难中的人们很快便会郑重许诺:“如果祢能使我们脱离此难,我们必定会感恩。”(第63节)

这一章提醒他们真主的大能，祂本可以在他们获救之后降下惩罚。这并不像一时的困厄，过后便不再有了。

The sūrah reminds them of God’s power which could smite them after they have been saved. It is not like a momentary distress which is not replaced once it is over.

他们被提醒：真主拥有无限的能力，能够降下他们无法承受的苦难："你说：'他有能力从你们头顶或脚下降下刑罚，或使你们分成派别，互相争斗，让一部分人尝到另一部分人的暴力。你看我们如何反复阐明我们的迹象，以便他们理解。'"（第65节）

They are reminded of God’s unlimited ability to bring about suffering that they cannot endure: “Say: It is He alone who has the power to let loose upon you suffering from above you and from beneath your feet, or to divide you into disputing groups, causing the one to suffer at the hands of the other. See how We make plain Our revelations so that they may understand.” (Verse 65)

将苦难从上方或下方以压倒性的力量降临来进行想象，对人心的震撼远大于想象它从右方或左方袭来。人或许会以为自己能抵挡从侧面而来的那种苦难，但从上方降下、或从下方压来的苦难，必定是无法抵御的。这部章节在其感人的文风中强调了这种强大的效果，明白地宣告真主有能力以任何方向、任何方式让人遭受苦难。接着，它又提到另一种苦难：缓慢而持久，它不会瞬间将人们全部毁灭，而是长久地伴随着他们，使他们日复一日、夜复一夜地承受。经文说：“[祂有能力]使你们分成派别互相争斗，让这一派人以另一派人的暴力使你们尝到苦头。”（第65节）

To visualize suffering coming from above or from beneath in overwhelming force has a much more powerful effect on the human mind than to visualize it coming from the right or the left. Anyone may imagine that he can resist the latter type coming sideways, but the type of suffering which is brought down from above or which overwhelms people from beneath must be irresistible. In its inspiring style, the sūrah adds this forceful effect as it states in plain terms that God is able to overwhelm people with suffering from any direction and in any method He chooses. It then adds another type of suffering which is slow and long lasting. This type does not destroy them all in a flash, but lingers with them so that they experience it day after day and night after night: “[He has the power] to divide you into disputing groups, causing the one to suffer at the hands of the other.” (Verse 65)

这是一幅长久的苦难图景，人们自己招致这种苦难，并使彼此经历它。真主允许他们分裂成相互敌对的群体，而这些群体之间几乎难以区分。彼此之间没有清晰的界线。

This is an image of long-lasting suffering which they bring upon themselves and make each other experience. God allows them to split into hostile groups which can hardly be distinguished, one from the other. There is no clarity of separating lines.

这些群体始终处于敌对、争论和纷争之中。因此，它们彼此带来痛苦。

These groups are in a state of constant hostility, argument and dispute. Therefore, they bring suffering upon one another.

在人类历史的许多时期，每当人类偏离神圣的正道，任由人们凭着自身的软弱与无知，依照自己的私欲来安排人类的生活，人类都经历过这类苦难。于是我们看到人们在黑暗中摸索，各自设计自己的制度、法律和人生价值观。接着，一部分人便试图把这些制度、法律和价值观强加给他人。结果，一个群体可能反抗，而掌握权力者则设法镇压其反抗。不同群体的私欲、野心和观念因此陷入激烈的冲突，一个群体被迫忍受另一个群体的暴政。于是，相互的仇恨日益普遍。仔细分析这种状况，必然会得出结论：其根源在于人类没有遵循至高主宰所赐予他们的同一准则，而所有人都必须服从这位主宰。人们或许不容易承认他人的权威，但当一个人只向真主臣服时，他不会感到自己有任何屈辱。