这一简短的章节涉及众多对人类生活具有核心重要性的事实。其风格以有力的暗示为特征。这类众多的事实，除了《古兰经》那独一无二的写作方式之外，几乎不可能以任何形式的简练文字组合在一起——《古兰经》能够以如此迅捷而深刻的笔触，精准地触动人心的每一根弦。

This short sūrah touches on a great many facts which are of central importance to human life. Its style is characterized by powerful allusions. Numerous facts of this nature are not easily combined in any form of concise writing except that of the Qur’ān, with its unique ability to hit the right chords with such swift and penetrating strokes.

该章以庄严的誓词开篇，断言人类生活中一个内在的事实："我以此城起誓——你在此城居住——以及生育者和所生者起誓：我确已把人造成在艰辛之中。"（第1至4节） 这座城就是麦加，那里有天房（Ka`bah），即真主的圣殿。它是地球上最早建立的神殿，是一个和平之地，人们在那里放下武器，抛开争端。他们在那里和平相会，每个人对所有人而言都是神圣不可侵犯的。即使是这座城中的植物、飞禽以及一切生灵，也都享有完full而完整的安全。这座殿是易卜拉欣所建，他是易司马仪的父亲，而易司马仪是所有阿拉伯人和穆斯林的祖父。

The sūrah opens with an emphatic oath asserting an inherent fact of human life: “I swear by this city, this city in which you are a dweller, by parent and offspring: indeed, We have created man in affliction.” (Verses 1-4) The city is Makkah, which houses the Ka`bah, the sacred house of God that was the first temple ever to be erected on this earth as a place of peace where people put down their weapons and forget their quarrels. They meet there in peace; each is sacred to all. Even the plants, the birds and all creatures that happen to be in this city enjoy full and complete security. It is the House built by Abraham, the father of Ishmael, who is the grandfather of all Arabs and Muslims.

然后,真主以提及他的先知穆罕默德及其在麦加的居所来尊崇他,这一事实增添了这座城市的神圣、荣耀与光辉。这一点在此语境中具有重大意义,因为不信道者通过骚扰先知和居住在其中的穆斯林,侵犯了天房的神圣。然而,天房是神圣的,先知在其附近的居所使它更加神圣。

God then honours His Prophet, Muĥammad, by mentioning him and his residence in Makkah, a fact which adds to the sanctity of the city, its honour and glory. This is a point of great significance in this context; for the unbelievers were violating the sanctity of the House by harassing the Prophet and the Muslims in it. But the House is sacred and the Prophet’s dwelling in its neighbourhood makes it even more so.

上帝以此城起誓，并以先知在此城中的居所起誓，这更增添了此城的圣洁与尊荣；因此，不信道者的态度便显得极其无礼、令人厌恶。考虑到他们自称是天房的看守者、以实玛利的后裔和易卜拉欣的追随者，他们的这种态度就更加令人诧异了。

God’s oath by this city and by the Prophet’s residence in it adds even more to its sacredness and glory, which consequently makes the unbelievers’ attitude grossly impertinent and objectionable. Their attitude becomes even more singular, considering their claims to be the custodians of the House, Ishmael’s descendants and Abraham’s followers.

这一处引证支持了这样一种倾向：将下一节经文“以父及子发誓”理解为特指易卜拉欣和易斯玛仪。这种读法把先知、他所居住的城市、天房的建立者以及其后裔都包含在这个誓词之中。

This last reference supports the inclination to take the next-- verse, “by parent and offspring,” to refer to Abraham and Ishmael in particular. This reading includes in the oath the Prophet, the city where he lives, the founder of the House and his offspring.

然而，这并不排除该说法也可以是一般性的，指向保存人类种族的繁衍现象。这一提及可被视为对人的本性之讨论的引言，而这正是本章的主题。

However, it does not preclude that the statement can also be a general one, referring to the phenomenon of reproduction which preserves the human race. This reference may be taken as an introduction to the discussion about man’s nature, which is indeed the theme of the sūrah.

在确立了这一关于人性与人生的事实之后,本章接着讨论人所宣称的一些主张,以及其行为背后所依据的一些观念。"难道他以为没有任何人能制服他吗?他说:'我花费了大量的财富。'难道他以为没有谁看见他吗?"(第5-7节)

Having established this fact concerning human nature and human life, the sūrah goes on to discuss some of the claims that man makes and some of the concepts underlying his behaviour. “Does he think that no one has power over him? He says: ‘I have spent abundant wealth.’ Does he think that none observes him?” (Verses 5-7)

这个受造物——人，他的苦难与挣扎永无止息，却忘记了自己的真实本性；他因真主所赐予他的权力、能力、技艺和财富而变得极其自负，仿佛自己对所作所为无需负责。他沉溺于压迫、暴政、欺凌与剥削，竭力攫取巨额财富。他在完全无视任何高尚价值的情况下败坏自己和他人。这就是心中失去信仰之人的品性。

This creature, man, whose suffering and struggling never come to an end, forgets his real nature and becomes so conceited with what God has given him of power, ability, skill and prosperity that he behaves as if he is not accountable for what he does. He indulges in oppression, tyranny, victimization and exploitation, trying to acquire enormous wealth. He corrupts himself and others in total disregard of anything of value. Such is the character of a man whose heart is stripped of faith.

当他被召唤去为善事施舍时，他说：“我已经花费了大量财富。”（他给予的已经绰绰有余。）“难道他以为没有谁看见他吗？”（第7节）

When he is called upon to spend for good causes, he says, “I have spent abundant wealth,” and given more than enough. “Does he think that none observes him?” (Verse 7)

他难道忘了真主在监督他吗？真主看到他花费了什么，又用于何种目的。然而人仍然忽视这一点，以为真主不知道他所做的事。

Has he forgotten that God is watching over him? He sees what he has spent and for what purposes. But man still ignores this, thinking that God is unaware of what he has done.

鉴于人的傲慢,使他以为自己无法被战胜;鉴于他的吝啬,以及他自称曾慷慨花费,《古兰经》向他陈述真主所赐予的恩惠,这些恩惠体现在他与生俱来的能力之中,尽管他一直轻视这些能力:"难道我没有赐给他两只眼睛、一条舌头和两片嘴唇,并向他指明了两条道路吗?"(经文8-10)

In view of man’s arrogance, which makes him believe that he is invincible, and in view of his meanness and claims of having spent abundantly, the Qur’ān puts before him the bounties God has bestowed on him which are manifested in his inherent abilities, although he has depreciated them: “Have We not given him two eyes, a tongue and two lips, and shown him the two paths?” (Verses 8-10)

人之所以自负，是因为他觉得自己有力量，然而这力量是真主赐予他的。他吝啬于自己的财富，而赐予他财富的正是真主。他既不遵循正道，也不感恩，尽管真主已经赐予他these条件去做到这些。真主赐予他的眼睛，奇妙、精确而有力。

Man is conceited because he feels himself powerful, but he is granted his power by God. He is mean with his wealth while God is the One who provided him with it. He neither follows right guidance nor shows gratitude, although God has given him the means to do so. He has given him eyes which are marvellous, precise and powerful.

人赖以遵循正道的恩赐有：他的眼睛，借此他能辨认真主大能的迹象，以及宇宙间的种种征兆，这些本应促使他皈依信仰；还有他的舌头和嘴唇，它们是他言语与表达的工具。有时一句话所起的作用如同一把剑或一支猎枪，甚至比两者更为有效。另一方面，它也可能把人推入地狱之火。 穆阿兹·本·哲白勒说：“我与先知ﷺ同行于旅途中。有一天，我与他并肩而行，便说：‘真主的使者啊！请指示我一件能使我进入乐园、远离火狱的事。’他说：‘你所问的确是一件大事，但对于真主使其变得容易的人来说，它是可以达到的。你要唯独崇拜真主，不以任何物与他并列，恒常地礼拜，缴纳天课（即应付给穷人的财产义务），斋戒斋月，并朝觐天房。’先知ﷺ接着说：‘我是否要向你指明善的门径？’我说：‘是的，真主的使者啊，请您指示。’他说：‘斋戒是一种护盾，也是保护自己的方法；施舍能抹去你的过失，正如水熄灭燃烧的火；你在深夜礼拜，是虔诚的标志。’然后他诵读了这节经文：“[那些]在夜间离开床铺，怀着畏惧和希望祈求主的人；并以我所赐予他们的财产施舍的人。任何灵魂都不知道，为他们的功修而珍藏的喜悦和安慰是什么。”（32：16-17）先知ﷺ随后又说：‘我是否告诉你这件事的核心、它的支柱和它的最高品级？’我说：‘是的，真主的使者啊，请您告诉我。’他说：‘核心是伊斯兰，即……’

These are the favours bestowed on man to help him follow right guidance: his eyes with which he recognizes the evidence of God’s might and the signs throughout the universe which should prompt him to adopt the faith, and his tongue and lips which are his means of speech and expression. One word sometimes does the job of a sword or a shotgun and can be even more effective than either. It may, on the other hand, plunge a man into the fire of hell. Mu ‘ādh ibn Jabal said: “I was with the Prophet on a journey. One day I was walking beside him when I said, ‘Messenger of God! Point out to me something I may do to take me to paradise and keep me away from hell.’ He said, ‘You have indeed asked about something great, yet it is quite attainable by those for whom God has made it easy. Worship God alone, assigning to Him no partner, offer your prayers regularly, pay out your zakāt [i.e. what is due to the poor of one’s money], fast in the month of Ramadān and offer the pilgrimage.’ The Prophet then said, ‘Shall I point out to you the gates of goodness?’ I said, ‘Yes, Messenger of God, please do.’ He said, ‘Fasting is a safeguard and a means of protecting yourself; charity erases your errors just as water extinguishes a burning fire; and your praying in the late hours of the night is the sign of piety.’ He then recited the verse, “[those] who forsake their beds as they call on their Lord in fear and in hope; and who give in charity of what We have bestowed on them. No soul knows what bliss and comfort is in store for these as reward for their labours.” (32: 16-17) The Prophet then added: ‘Shall I tell you what the heart of the matter is, its backbone and its highest grade?’ I said, ‘Yes, Messenger of God, please do.’ He said, ‘The heart is Islam, i.e.

服从真主，支柱是礼拜，最高的等级是圣战，即

submission to God, the backbone is prayers, and the highest grade is jihād, i.e.

"为主道奋斗。"然后他说："我要告诉你，什么是统领这一切的根本吗？"我说："是的，主的使者，请告诉我。"他说："控制住这个。"并指了指自己的舌头。我说："主的先知，我们真的要为自己所说的话负责吗？"他说："要留意你所说的话。"

struggle for the cause of God.’ He then said, ‘Shall I tell you what commands all these?’ I said, ‘Yes, Messenger of God, please do.’ He said, ‘Control this,’ pointing to his tongue. I said, ‘Are we, Prophet of God, really accountable for what we say?’ He said ‘Watch what you are saying.

这章经文在麦加降示,当时伊斯兰教被强大的敌人包围,而能够施行其律法的国家尚不存在。奴隶制在阿拉伯半岛乃至整个世界都很普遍,奴隶所受的对待十分残酷。当一些奴隶或曾经的奴隶,如‘Ammār ibn Yāsir及其家人、Bilāl ibn Rabah等人皈依伊斯兰教后,他们的处境更加恶劣,残暴的主人使他们遭受难以忍受的酷刑。于是很明显,拯救他们的唯一办法是从主人手中把他们买下来。先知的圣门弟子Abū Bakr一如既往,以所需的一切勇气和豪侠之气,率先挺身而出。

This sūrah sas revealed in Iakkah when IslaM was surrounded powerful enemies and the state that would implement its laws s non-existent. Slavery was widespread in Arabia and the world large. The treatment meted out to slaves was brutal. When some the slaves or former slaves, like `Ammār ibn Yāsir and his family, Bilāl ibn Rabah, and others, accepted Islam their plight became worse, and their cruel masters subjected them to unbearable torture. then became clear that the only way to save them was to buy them from their masters. Abū Bakr, the Prophet’s Companion, was, as usual, the first to rise to the occasion, with all the boldness and gallantry it required.

伊本·伊斯哈格传述道：

Ibn Isĥāq relates:

比拉勒是艾布·伯克尔的仆人,他出生为奴,属于忧玛哈部族的某人所有。然而,他是一位真正的穆斯林,心地纯洁。忧玛哈的主人乌maiya·本·海莱夫常在酷热难耐时把比拉勒带出去,命他仰卧在麦加灼热的沙地上,并让人将一块巨石压在他的胸口。然后,他会对比拉勒说,除非他死去,或者放弃穆罕默德ﷺ,接受被异教阿拉伯人奉为女神的偶像拉特和欧扎为神,否则就要一直这样躺着。在种种压力之下,比拉勒只是说:"独一,独一。"意思是只有一位主。

Bilāl, Abū Bakr’s servant, was owned by some individual of the clan of Jumaĥ as he was born a slave. He was, however, a genuine Muslim and clean- hearted. Umayyah ibn Khalaf, the Jumaĥ master, used to take Bilāl out when it became unbearably hot and order him to be laid down on his back on the hot sand of Makkah and cause a massive rock to be placed on his chest. Then, he would say to Bilāl that he was to stay like that until he died or renounced Muĥammad and accepted as deities the idols called al-Lat and al-‘Uzzā, the goddesses of the pagan Arabs. Under all such pressure, Bilāl would simply say, ‘One, One,’ meaning that there is only one God.

有一天,艾布·伯克尔路过,看到比拉勒处于那种境况。他对乌马耶说:"你在折磨这个无助的灵魂时,难道不畏惧真主吗?你还能这样做多久?"乌马耶回答说:"是你把他宠坏了,那你就把他救走吧。"艾布·伯克尔说:"我会的。我有一个黑人男孩,他信奉你的宗教,但他比比拉勒更强壮、更有活力。你对交换的交易有什么看法?"乌马耶说:"我同意。"艾布·伯克尔说:"那么他就归你了。"随后,艾布·伯克尔带走了比拉勒,并让他获得了自由。

One day, Abū Bakr passed by and saw Bilāl in that condition. He said to Umayyah: ‘Do you not fear God as you torture this helpless soul? How long can you go on doing this?’ Umayyah replied, ‘You spoiled him, so you save him.’ Abū Bakr said, ‘I will. I have a black boy who follows your religion but he is stronger and more vigorous than Bilāl. What do you say to an exchange deal?’ Umayyah said, ‘I accept.’ Abū Bakr said, ‘Then he is yours.’ Then Abū Bakr took Bilāl and set him free.

在前往麦地那迁徙之前，阿布·伯克尔在麦加期间共释放了七人。除他之外，阿布·伯克尔所释放的另一名男子是阿米尔·本·法希拉，他参加了白德尔战役，并在比尔·马乌ūna战役中牺牲。其余五人都是女性。最先被释放的两人是乌姆·乌拜斯和宰尼拉，宰尼拉在获释后失明。古莱什人中有人声称，是拉特和乌扎两尊偶像导致她失明。