这三节开篇经文奠定了本章的基调，为本章的主题——信仰——打下了基础。"一切赞颂，唯独归于真主，祂创造了天地，造出了黑暗与光明；然而那些不信道的人，却把别的东西与他们的主并列。"（第1节）

These three opening verses strike the basic notes as they lay the foundation for the subject matter of the sūrah, namely, faith. “All praise is due to God, who has created the heavens and the earth, and brought into being darkness and light; yet those who disbelieve regard other beings as equal to their Lord.” (Verse 1)

该章开篇赞颂并荣耀真主，唯有他配得赞颂与荣耀，因为他是万物的创造者和原初者。因此，开篇的几句话着重突出神性的首要特质，即创造。起初，它提到了存在中最广阔的两个范围——天与地的创造。接着又提到依照周密计划创造天地所产生的两个最伟大的现象，即黑暗与光明。这一开篇之语，又使人注意到我们在宇宙中所见的壮丽星辰与行星，它们之间难以想象的距离，以及由其轨道运行所产生的无数现象。随后，它对那些目睹这一宏伟存在的人感到惊异，这存在本身就是至高创造者无限能力与无瑕设计的伟大明证，然而他们仍拒绝信奉真主，不承认他的独一，也不赞颂他。相反，他们将同伴归于他，并声称这些同伴与他平等：“然而，那些不信道的人，竟把其他事物与他们的主等同。”宇宙中这一切清晰的迹象，就这样失去了对人的心灵与灵魂的作用。这种讽刺的程度，与星辰和行星、它们之间无尽的距离以及由其创造而产生的种种现象一样巨大，甚至更为深重。

The sūrah starts with praising God and glorifying Him as only He, the Creator and Originator of all things, deserves to be praised and glorified. Thus, the initial touches stress the foremost quality of Godhead, namely, creation. To start with, it refers to creation in the two widest expanses of existence, the heavens and earth. It then adds the two greatest phenomena that result from the creation of the heavens and the earth according to a deliberate plan, namely, darkness and light. This initial touch, then, takes into view the magnificent stars and planets which we see in the universe, the unimaginable distances separating them and the numerous phenomena which result from their orbital movements. It then wonders at those people who behold this awesome existence, itself a great testimony to the infinite ability of the Supreme Creator and His faultless planning, but who still refuse to believe in God, acknowledge His oneness or praise Him. Instead, they associate partners with Him whom they allege to be His equals: “Yet those who disbelieve regard other beings as equal to their Lord.” All this clear evidence in the universe thus loses its effect on the human mind and soul. The irony is of the same magnitude as the stars and the planets, the endless distances separating them and the all-enveloping phenomena that result from their creation. It is indeed greater.

这幅图景接着展开，它提到人类的存在紧随宇宙的存在而来，以及黑暗与光明这两种现象。

The picture continues to unfold with its reference to human existence which follows the existence of the universe and the two phenomena of darkness and light.

这是一个非凡的古兰经式笔触,将我们从泥土的黑暗带入积极生命的光明。我们在此看到完整的艺术和谐,开篇便提及黑暗与光明。另一个紧密相关的微妙之处,预备了我们两个期限:一个是为死亡所定的期限,另一个是为复活所定的期限,唯有真主知晓。因此,我们有两组对立的概念可以思考:懈怠与运动,以及枯燥的泥土与真主所创造的生命。两者在时间和本质上的鸿沟确实很大。这一切都应当在每颗人心中唤起确信:这一切都是真主安排的一部分,我们终将被聚集到祂面前。然而,这章经文所针对的人们仍然心存疑惑:"你们仍然怀疑。"(第2节)

This is a remarkable Qur’ānic touch taking us from the darkness of clay to the light of active life. We perceive here the full artistic harmony at work, with the reference to darkness and light made at the outset. Another closely intertwined subtlety prepares us for a first term appointed for death and a second term appointed for resurrection known only to God. We, thus, have two contrasting notions to contemplate, namely idleness and movement and a dull clay contrasted with life created by God. The gap between these opposites both in time and nature, is wide indeed. All this should inspire every human heart with the certainty that it is all part of God’s scheme and that we will all be gathered to Him. Yet those who are addressed by this sūrah continue to have doubts: “Yet you are still in doubt.” (Verse 2)

无论他们如何策划，犹太复国主义者都无法压倒人的本性——人的本性深处知道，有一位主宰创造了这个宇宙。

No matter how much they scheme, the Zionists cannot overpower human nature which, deep at heart, knows that there is a Lord who has created this universe.

然而，人的天性可能无法认识宇宙真正主宰的正确属性，并且可能因把权威赋予他者而偏离正道。当人的天性发生这样的偏离时，他就成为不信者或拜偶像者。然而，有些人的本性可能已被败坏，导致其自然的官能和反应失常。正是这类人可能屈从于邪恶的图谋，被引向完全否认真主的存在。这样的人只会是极少数。事实上，今天真正的无神论者在俄罗斯和中国加起来不过几百万人，而在这些无神论者的暴政下受苦的，则有数亿之多。

Human nature, however, may not be able to recognise the right attributes of the true Lord of the universe and it may deviate through giving authority to others beside Him. When such deviation occurs in human nature, it becomes unbeliever or idolater. Some individuals, however, may have a corrupt nature that leads to the malfunctioning of their natural faculties and responses. It is such individuals who may succumb to wicked designs aiming to make them deny God’s existence altogether. Such individuals will remain only a small minority. Indeed, the real atheists today do not number more than a few millions in Russia and China, compared to the hundreds of millions who suffer under the tyranny of those atheists.

四十多年来，人们不懈地利用教育和信息手段传播无神论，所有这些努力所取得的成果，也不过如此。3

All the efforts which have gone on unabated for over forty years to utilise the means of education and information to spread atheism could not achieve more than this.3

犹太复国主义者的邪恶图谋，是要把宗教化约为一套仪式，从而尽量削弱宗教对现实生活的影响。如此一来，他们便能让人们相信自己依然是信徒，同时又承认其他“主宰”在为他们立法、规范他们的实际行为。因此，犹太复国主义者从根本上摧毁了人性，而人们却仍然自欺欺人，以为自己是信徒。

The Zionists’ wicked designs have sought to reduce religion to a set of rituals, thus seeking to minimise its influence on practical life. In this way, they are able to persuade people that they remain believers while acknowledging that other lords legislate for them and regulate their practical activities. Hence, the Zionists undermine humanity altogether, even though people maintain the delusion that they are believers.

他们的终极目标始终是摧毁伊斯兰教，因为他们从自身的历史中知道，只要伊斯兰教仍在实践中被落实，他们就永远无法战胜它。他们也知道，只有当穆斯林没有真正落实伊斯兰教时，他们才能战胜穆斯林，无论这些人是否认为自己是穆斯林。要让犹太复国主义的阴谋得逞，就必须宣扬这样一种观点：宗教只有在对人们的生活几乎没有影响或毫无影响时，才算被正确地遵守。

Their ultimate aim has always been to destroy Islam, because they know from their own history that they can never overcome it as long as it continues to be implemented in practice. They also know that they can overcome Muslims only when they do not truly implement Islam, regardless of the fact that they may consider themselves Muslim. Presenting the notion that religion is properly followed when it actually has little or no influence on people’s life is necessary for the Zionist plot to succeed.