以那些四处播撒者发誓；以那些负重者发誓；以那些轻快行驶者发誓；以那些奉命分配者发誓；你们所被许诺的，确是真实的，审判必定降临。（第1-6节）

By those that scatter far and wide; By those that are heavily laden; By those that speed along with gentle ease; By those that distribute by command; That which you are promised is true indeed and for certain, judgement is bound to come, (Verses 1-6)

这一章以短促有力的节奏开篇，运用含义模糊的措辞，暗示其所论述的是一件重大的事情，值得我们全神贯注地去思考。

The surah begins with a quick beat, using ambiguous phrases to imply that it is talking about a serious matter that deserves our full attention.

不可避免的是,前四节经文中所用的四个含义模糊的词——al-dhariyat、al-hamilat、al-jdriyat 和 al-muqassimat——即便在伊斯兰教初期,也引起了人们的疑问,他们寻求进一步的解释。在这方面,伊本·凯西尔记载道:

Inevitably though, the four ambiguous words used in the first four verses - al-dhariyat, al-hamilat, al-jdriyat and al-muqassimat - have made people ask questions, even in the very early days of Islam, as they sought further explanation. In this respect, Ibn Kathlr reports:

有一天，阿里在库法的讲坛上说："如果你们对《古兰经》中的某节经文或先知ﷺ的圣训有任何疑问，我都会为你们解答。"伊本·凯瓦又问他"al-dhariyat"（散播者）的含义，他回答说："是风。"

‘All was on the pulpit in Kufah one day when he said: ‘If you have any query about a verse in the Qur’an or a hadith by the Prophet, I will give you an answer.’ Ibn al-Kawwa’ asked him the meaning of al-dhariyat, [those that scatter], and he answered, ‘the winds’.

然后他说："那么al-hdmilat（负重的）呢？"（阿里回答说："是云。"那人接着问al-jariyat（疾行的），阿里的回答是："是船。"那人问道：）

Then he said: ‘What about al-hdmilat [those heavily laden]?’ (Ali answered, ‘the clouds’. The man then asked about al-jariyat [those that speed along], and ‘All’s answer was, ‘the ships’. The man asked:

“那么，‘al-muqassimat’（分配者）呢？”“众人都说：‘是天使’？”

‘What about al-muqassimat [those that distribute]?’ ‘All said, ‘the angels’?

Sablgh ibn ‘Isl al-Tamimi 向 ‘Umar ibn al-Khattab 询问这些词语的含义，他得到的回答与上文相同。然而，‘Umar 认为al-Tamimi只是为了辩论而发问，从而暗示了其中的模糊之处。作为对他这种行为的训诫，‘Umar 禁止他今后参加社交聚会。之后，Sabigh al-Tamimi 悔过自新，并极其郑重地发誓，他不再怀有先前的任何疑虑。这则记载表明，这些词语中的模糊性助长了那些试图对《古兰经》提出疑问的人，使这些词语成为他们质疑的焦点。Ibn ‘Abbas、Ibn ‘Umar、Mujahid、Sa‘id ibn Jubayr、al-Hasan、Qatadah、al-Suddl 等许多人，也都给出了与此相同的解释。

Sablgh ibn ‘Isl al-Tamimi asked ‘Umar ibn al-Khattab about these words and his reply was the same as above. ‘Umar felt, however, that al-Tamimi was asking only for argument’s sake, thereby hinting at the ambiguity. By way of reprimand for his behaviour, ‘Umar banned him from future social gatherings. Subsequently, Sabigh al-Tamimi repented and swore most seriously that he no longer entertained any of his earlier doubts. This report suggests that the ambiguity contained in these words encouraged those who tried to raise doubts about the Quran, making such words the point of their questioning. The same explanation of these words was given by Ibn ‘Abbas, Ibn ‘Umar, Mujahid, Sa‘id ibn Jubayr, al-Hasan, Qatadah, al-Suddl and many others.

关于第二个誓词，也可以这样理解：“以有星辰之路的天发誓，你们的说法彼此矛盾，因为那些想要背离真理的人，已被抛弃。”（{51:7-9}）这个誓词是以那被精心建造的天发誓，其中的道路彼此紧密相连，如同锁链的环节。这也可能是云在天空聚集时所呈现的一种形态，在大风期间或之后，它看起来像是一片水面或沙面。

The same may be said about the second oath: “By the sky and its starry pathways you people are at variance in what you say abandoned by whoever wishes to turn away.” Weeses 7-9) This oath is by the sky that is perfectly built, with pathways that are carefully interconnected, like the links of a chain. This may be one form clouds take as they gather in the sky, looking like a watery or sandy surface during or after a windy period.

另一方面,这种描述也可能符合那种完美协调、且很可能彼此关联的轨道的恒定秩序。

On the other hand, this description may be true of the permanent order of orbits that are perfectly coordinated and probably interconnected.

这一誓言以排列精妙的天空起誓，证实了不信者在其所言和所信之事上彼此分歧。他们的立场摇摆不定，缺乏根基与基础。人们可以随意放弃信仰，也可以在愿意时坚持。对于其正确性，并不存在普遍的共识或协调。局面始终是混乱与忧虑。虚妄正是如此：根基不断移动，如同一座没有标记、也没有光亮的迷宫。

This oath, by the perfectly arranged sky, confirms that the unbelievers are at variance in what they say and believe. Their stand is shaky, lacking roots and foundations. People may abandon belief at will, or stick to it if they wish. There is no general agreement or coordination as to its validity. The situation is one of perpetual confusion and worry. Such is falsehood: shifting grounds and a maze without markings or light.

它总是像沙漠中的流沙一样变动不居，缺乏稳固的根基和精确的尺度。人们对信仰的某一方面刚刚达成一致，不久便又产生分歧，陷入争论。当把他们的困惑与天空的背景相对照时，这一点就看得更加清楚：天空是那样井然有序、协调一致。

It is always shifting like a desert sand, lacking firm basis and accurate measure. When people agree on some aspect of faith, they soon diverge and find themselves in dispute. Their confusion is seen even more clearly when it is shown against the background of the sky, which is perfectly ordered and coordinated.

该章接着指出，不信道者在来世这一重大问题上陷入迷妄。他们的见解没有坚实或真实的根据，他们对一个清楚明白的真理问题争论不休。

The surah goes on to state that the unbelievers are deluded about the major question of the life to come. Their opinions are without a firm or true basis. They argue and dispute about a clear question of truth.

接着，它以一种让人仿佛亲眼看见的方式描绘审判日。

It then goes on to portray the Day of Judgement in such a way as they can actually see it:

愿那些凭空臆测、陷于迷惘、漠视真理的人遭到毁灭。他们问道：“这审判日何时才到？”那一天，他们将在火中受到严厉的考验。你们尝尝这考验吧！这正是你们过去急于要求来临的。（第10-14节）

Perish the ones given to blind guessing who are steeped in error, heedless of the truth. They ask: 'When will this Day of Judgement come?’ That will be a day when they will be sorely tried by the fire. Taste this your trial! This is what you were keen to hasten. (Verses 10-14)

接下来描绘了一幅截然不同的图景。这里的人群内心笃定，安然无疑；他们乐于行善，却不以此自夸；夜深人静之时，他们清醒警觉，主动投身于夜间的礼拜。

Next, a contrasting image is drawn. This depicts a different group, reassured in their certainty, eager to do what is good without boasting about it, fully awake at night when they volunteer their night worship:

敬畏主的人将置身于花园和泉水之中。他们将欣然接受主所赐予他们的一切，因为他们生前热衷于行善。

The God-fearing will be amid gardens and springs. They will happily receive what their Lord will grant them; for they were keen to do good.

他们夜里很少睡眠，黎明时分祈求宽恕，并且将他们财产中应得的份额施舍给乞求的人和被剥夺的人。（经文15-19节）

They would sleep but little at night, and would pray for forgiveness at the time of dawn, and would give a right fill share of their possessions to the one who asks [for help] and the one who is deprived. (Verses 15-19)

这一群人时刻保持警觉,对真主注视着他们这一点极为敏感,因此他们会小心地审视自己的言行。他们将被安置在"园圃和泉水之间,他们欣然接受主赐予他们的一切"。(第15-16节)真主因他们在今世的所作所为而慷慨地赐予他们丰厚的恩惠:他们崇拜真主,仿佛亲眼见到祂一般,并且深知祂也在看着他们,"因为他们热衷于行善"。(第16节)他们追求卓越的渴望,被描绘成一幅壮丽的画面:"他们夜间很少睡眠,在黎明时分求主饶恕。"(第17-18节)当别人都已沉睡时,他们却在夜里醒着。他们转向自己的主,恳求祂赦免他们的罪过。他们夜里很少睡眠,宁愿与主交谈,在无人知晓的时刻享受与主亲近的喜悦。

This group are fully alert, sensitive to the fact that God watches them and, therefore, they carefully watch their own behaviour. These will be placed “amid gardens and springs. They will happily receive what their Lord will grant them.” (Verses 15-16) God grants them blessings in abundance as a reward for what they do in this their first life, worshipping Him as if they see Him and realizing that He sees them: “for they were keen to do good.” (Verse 16) Their desire to excel is portrayed in a splendid image: “ They would sleep but little at night, and would pray for forgiveness at the time of dawn,” (Verses 17-18) They are the ones who stay up at night when others are fast asleep. They turn to their Lord, appealing to Him to forgive them their sins. They sleep but little during the night, preferring to address their Lord and enjoy the pleasure of being in close contact with Him, when no one else is aware of that contact.

据哈桑（Al-Hasan）解释经文“他们夜间很少睡眠”时说：“他们夜间礼拜（自愿的夜间拜功），只睡很少的时间，并把礼拜延续到深夜，直到临近黎明时，才祈求宽恕。” 古太白（Qatadah）引述艾哈纳夫·伊本·盖斯（al-Ahnaf ibn Qayss）读到这节经文后的评论：“他们夜间只睡一小会儿。我不是这节经文所指的人。” 巴士拉的哈桑（Al-Hasan al-Basri）引述艾哈纳夫·伊本·盖斯的评论：“我曾试图将自己的功修与天堂居民的功修相比较，结果发现那些人远远走在我们前面。我们无法企及他们所达到的境界，他们夜间很少睡眠。随后我又试图将自己的功修与火狱居民的功修相比较，发现那些人毫无善行，否认安拉的启示和祂的使者，拒绝相信死后的复活。我由此得出结论：我们中最好的人，是那些将善行与恶行相混合的人。” 有人对宰德·伊本·艾斯拉姆（Zayd ibn Aslam）说，他认为夜间大部分时间用于自愿拜功的这一品质，并不适用于他们这一代人，因为他们只在夜间很少的时间里做这类拜功。

Al-Hasan says in commenting on the verse, “ They would sleep but little at night”: “They offered voluntary night worship, sleeping only a little and extending their worship until the late hours, shortly before dawn, when they would pray for forgiveness.” Qatadah quotes al-Ahnaf ibn Qayss comment after reading this verse: “They slept only for a short while at night. I am not one to which this verse applies.” Al-Hasan al- Basri cites al-Ahnaf ibn Qayss comment: “I tried to compare my work to that of the people of heaven and I discovered that those people are ahead of us by a long way. We cannot aspire to what they achieved, sleeping but little at night. I then tried to compare my work to that of the people of hell and I found out that those are devoid of goodness, denying Gods revelations and His messengers, refusing to believe in resurrection after death. I concluded that the best among us are those who mix good deeds with bad ones.” A man said to Zayd ibn Aslam that he felt that this quality of spending much of the night in voluntary worship does not apply to their generation who only spend a little of the night time in such worship.

在大地上有迹象供确信的人观察，在你们自身之中也有；难道你们看不见吗？天上有你们的给养，也有你们所被许诺的一切。以天地的主发誓，这一切确实是真理，正如你们能够说话一样真实。

On earth there are signs for those with sure faith, and in yourselves too: can you not see] And in the sky is your sustenance and all that you are promised. By the Lord of the heavens and the earth, all this is the very truth, just as true as you are endowed with speech.

（第20至23节）

(Verses 20-23)

这些经文将我们的注意力引向那无数证明真主独一的迹象，既在大地之上，也在我们自身之中。它们还引导我们仰望天空以寻求给养，因为一切都有其既定的衡量。

These verses turn our attentions to the countless signs testifying to God’s oneness, both on earth and within ourselves. They also guide us to look to heaven for our means of sustenance, as it is all measured.

他们以一个重大的誓言作结，指以天地之主、真主本身发誓，确认从祂那里传给他们的讯息绝对真实。

They finish with a great oath by God Himself, the Lord of the heavens and earth, confirming that the message given to them from Him is absolutely true.

“在大地上，对于坚信者有许多迹象；在你们自己身上也有。你们难道不看吗？”（51:20-21）我们所居住的这片大地，是真主迹象与奇迹的一座巨大展览馆。直到如今，人类所能看到的只是这些奇迹中的一小部分，尽管我们每天都在发现新的、令人惊叹的事物。同样，在我们内心，在人的灵魂之中，也有一场同样令人叹为观止的展览在进行，其中蕴藏着奇妙的秘密，与宇宙的奥秘相互映照。这两节短短的经文，指向这两场伟大的展览，为每一个愿意观察并坚定信仰的人敞开大门。这样的人，将因此让自己的生命充满喜悦与乐趣、深刻的教益，以及丰富的真知。

“ On earth there are signs for those with sure faith, and in yourselves too: can you not see?” (Verses 20-21) The earth on which we live is a great exhibition of Gods signs and marvels. Until now, mankind has only been able to see a little of these marvels, even though we discover each day something new and remarkable. Likewise, there is a similarly breathtaking exhibition that takes place within us, within the human soul with its marvellous secrets that mirror those of the universe. These two short verses refer to these two great exhibitions, opening their gates wide for anyone who wishes to look and have faith. Such a person will, as a result, fill his life with pleasure and enjoyment, profound lessons and a wealth of true knowledge.

《古兰经》的经文措辞精妙，使其适用于一切时代、一切环境和一切境况。它能为每一个人、每一颗心智和每一种理解提供丰富的知识，而每个人都完全有能力领会。随着人类知识的增长，理解能力的发展，经验的拓宽，以及对宇宙奥秘和自身奥秘的日益觉察，他便能从《古兰经》的经文中领悟到更多的深意。正如先知ﷺ所言："《古兰经》是一部奇妙无穷的经典，无论读多少遍，它都常读常新。"说这话的先知ﷺ，正是承受了《古兰经》从天而降的启示、深刻领会其奥秘并全身心践行它的那位。他的这番描述，基于最直接、最切身的体验。

Quranic texts are phrased in such a way as to make them relevant for all times, environments and situations. They can give every person, every mind and every understanding a wealth of knowledge that each is perfectly able to handle. As mans knowledge increases, his faculties of understanding develop, his experience broadens, and as he becomes more aware of the secrets of the universe and of his own self, he receives more of the import of the Quranic texts. As the Prophet declares: “the Qur’an is a book of endless marvels. It remains new no matter how repeatedly it is read.” The Prophet who said this was the man on whom the Qur’an was bestowed from on high and who understood its secrets and lived them fully. His description was based on the most direct and personal of experiences.

在下一节经文中提到了另一个在大地上行走的奇迹：

The other wonder that walks on earth is mentioned in the next verse:

“以及在你们自身之中（你们难道看不见吗？）”（第21节）人确实是地上最伟大的奇迹，然而他常常忽视自己真正的地位，也忽视自身构造中隐藏的奇妙。人在内外两个方面都是伟大的奇迹：他的身体和灵魂。人一开始思考自身，总能发现值得深思的伟大奇迹：他的器官如何构造，它们在身体中的分布，它们的功能以及执行功能的方式；食物如何被消化和吸收；呼吸的过程；血液循环；神经系统；腺体及其分泌物如何保证身体的生长并维持身体的运转，还有所有这些系统之间完美的协调、和谐与合作。每一个奇妙之处都包含着许多其他的奇妙。的确，每一个器官、每一个器官的每一个部分之中，都有令人惊叹的奇迹。

“And in yourselves too: can you not see?” (Verse 21) Man is indeed the greatest wonder, or miracle on earth, although he is often oblivious to his own real status and to the secret wonders in his own constitution. He is a great wonder in his outer and inner self; his body and soul. When man begins to think about himself, he always finds some great wonder to contemplate: the way his organs are made, their distribution in his body, their functions and the way they perform those functions; how food is digested and assimilated; the process of breathing; blood circulation; the neurological system; the glands and what they produce to ensure physical growth and keep the body functioning, as also the perfect coordination, harmony and cooperation between all these systems. Every wonderful aspect encompasses many other wonders. Indeed, in every organ and part of an organ there is an amazing wonder.

人类灵魂的奥秘，以及其已知和未知的各种能力：人如何理解、保存和提取信息。信息和图像储存在哪里，以何种方式储存？这些画面、场景和幻象是如何被烙印下来的，又如何被重新提取出来？以上所说的，都是我们已知的能力。而未知的部分则更加广大。我们偶尔会在极度灵感涌现的时刻瞥见其中的一些迹象，它们指向我们目前所能触及范围之外的事物。

Then there are the secrets of mans soul and its known and unknown abilities: how he understands, retains and retrieves information. Where are information and images stored and how? How and where are such images, scenes and visions printed, and how are they retrieved? In all this, we are speaking about abilities known to us. What is unknown is even greater. We see occasional glimpses of these during moments of great inspiration, pointing to what is beyond our current reach.

试想人类生育的奇妙之处：一个细胞承载着整个人类种族的全部特性宝藏，同时也承载着父母双方及其近代祖辈的特殊特征。

Consider also the bewildering nature of human procreation: one cell carries the entire treasure of characteristics of the human race, as well as the special characteristics of both parents and nearer grandparents.

这些特征究竟储存在单个微小细胞的什么地方？它如何自行识别自己漫长的历史，并如此精确地将其呈现出来，最终繁衍出这种令人惊叹的生命——人类？

Where are all these characteristics stored within the single microscopic cell? How does it recognize, by itself, its long history and represent it so accurately, eventually culminating in reproducing this amazing creature called man?

当一个新生儿开始它在地球上的生命时，那一刻的短暂停顿足以让我们无言以对：婴儿与母亲分离，开始属于自己的独立生命，使其心脏和肺部开始运作，生命由此开始。这足以让我们心中涌起强烈的信仰之感。同样，当新生儿开始用舌头发出最初的声音、音节、词语，继而组成短语时，若停下来思考这一时刻，思考言语的机制、通过舌头和喉头发出声音的过程，我们便会觉得自己正在注视一个伟大的奇迹。由于它太过熟悉，我们往往将其视为理所当然。然而细细思量，我们便能体会到这一伟大的奇迹只能来自真主。的确，作为人这一受造物的每一个细微之处，都是奇迹，令我们惊叹不已。

在大地与人类这两个迹象之后，本章又呈现了第三个迹象，来自我们的感知无法触及的上苍世界。我们的给养与生计的份额正是在那里被注定的："你们的给养和你们被许诺的一切，都在天上。"（第22节）

After the two exhibitions of the earth and man, the surah presents a third from the world above, where our perceptions cannot reach. It is there that our shares of provisions and livelihood are determined: “And in the sky is your sustenance and all that you are promised.” (Verse 22)

这是一个非常深刻的触动。生计和给养都在大地上。人辛勤劳作，期望因其劳动而得到自己的那一份。然而，《古兰经》却将人的注意力转向天空，转向天堂，转向真主。分配的份额正是在那里被决定的。大地本身及其所有的给养之源，对于那些具有坚定信仰的人来说，都是迹象，指引他们走向真主，使我们向祂祈求祂的恩惠。这样，我们便能摆脱世俗的负担、个人的贪欲以及眼前的收入来源，使它们不再成为阻碍我们仰望创造了这一切给养之源的真主的屏障。

This is a remarkable touch. The means of livelihood and provisions are all on earth. Man works hard and expects to receive his share as a result of his work. The Qur’an, however, turns man’s attention to the sky, to heaven, to God. It is there that shares are determined. The earth itself, and all its means of provisions, are signs for those who have certainty of faith, pointing to God so that we ask Him for His bounty. Thus do we get rid of worldly burdens, personal greed and the immediate means of income so that these do not become a barrier preventing us from looking up to God who has created all such means.

每一位信士都能正确理解这句话，明白它并不意味着人应当放弃自己的谋生之道。他知道，真主已将在大地上建设生活的任务交付给人。他明白，这句话的意思是：人不可将谋生置于自己关注的中心。他应当在大地上劳作，同时仰望天空。他应当运用谋生的各种手段，但要认识到，这些手段并非带给他给养的根源。他的给养是在天上被注定的，真主所许诺的必定实现。于是，他的心挣脱了对眼前生计的执着，在其中看见指向造物主的迹象。人就这样在稳稳立于大地的同时，重新连接起与天上的纽带。这正是真主为人所愿：祂用泥土创造了人，然后将自己的灵魂吹入他身中，使他比大多数受造物更为尊贵。信仰是使人处于最佳状态的途径，因为它使人回归真主所赋予他的那种纯真本性，回到偏离与败坏侵染之前的状态。

Every believer understands this statement properly, realizing that it does not mean that one should abandon ones livelihood. He knows that God has assigned to man the task of building life on earth. He understands that it means that man must not make it the focus of his attention. He should work on earth whilst looking up to heaven. He should use the means of his livelihood, realizing that they are not what brings him his provisions. These provisions are assigned to him in heaven, and what God has promised is certain to be fulfilled. Thus his heart breaks the shackles of the immediate concerns about his livelihood, finding in them signs pointing to their Creator. Man thus revives his bond with heaven while standing firmly on the earth. This is what God wants for man, whom He created from clay, then breathed in him of His own spirit, to make him nobler than most of His creation. Faith is the means that puts man in the best situation, because it returns him to that state of pure nature God gave him, before it was affected by deviation and corruption.

既然提到了这三大迹象:大地、人类与天空,真主便以自身、以祂的威严起誓,宣告这一切论述都是绝对真实的:"以天地之主起誓,这确实是真理,正如你们能够说话一样真实。"(第23节)人能够说话,这是人们承认的事实,他们对此毫无怀疑。同样,这段论述也是绝对真实的。真主所讲述的,只有绝对的真理。

所以我们已经学习了这一章的第一部分。第二部分简要提及了易卜拉欣、鲁特、穆萨、阿德人的先知呼德的民众、萨穆德人的先知撒利赫的民众，以及努哈的民众的故事。这一部分与该章前面的内容以及后面的内容都密切相关。

So far we have looked at the first part of the surah. The second part includes brief references to the stories of Abraham, Lot, Moses, the ‘Ad Prophet Hud’s people, the Thamud Prophet Salih’s people, and Noah’s people. This part closely relates to what preceded it in the surah and to what follows.

你是否听说过易卜拉欣的尊贵客人的故事?他们进去见他,向他问安。他回答:"安拉的平安。"[并自言自语:]"这些是陌生人。"他迅速转身走向家人,牵来一头肥壮的牛犊,把它摆在他们面前,说:"你们不吃吗?"他因他们而心生戒惧,但他们说:"不要害怕。"他们向他报喜,说将有一个博学的儿子降生。他的妻子高声惊叫着走上前来,拍打自己的脸,说:"我这个年老不育的女人!"他们说:"事情就是这样。这是你的主所说的。他是至睿的,是全知的。"易卜拉欣说:"你们这些使者,你们的使命是什么?"他们说:"我们被派去惩治一群罪孽深重的民众,要向他们降下黏土石,那是你的主为那些逾越界限的人所做的标记。我们救出了那里的信士,但在那里,除了一户人家外,我们没有发现任何顺服我们的人。我们在那里为畏惧痛苦刑罚的人留下了一个迹象。"(第24-37节)

Have you heard the story of Abrahams honoured guests? They went in to see him and bade him peace. He answered, ‘Peace,9 [and added to himself] ‘These are strangers.* He turned quickly to his household and brought out afat calf He placed it before them, saying: ‘Will you not eat!* He then became apprehensive of them, but they said: ‘Do not be afraid. ’ They gave him the good news of [the birth of] a son who would be endowed with knowledge. His wife then came in with a loud cry, struck her face, and said: ‘A barren old woman!* Replied they: ‘Thus will it be. This is what your Lord said. He is the Wise, the All-Knowing.* Said Abraham: ‘What is your errand, messengers!* They replied: ‘We have been sent to a people lost in sin, to bring down on them stones of clay, marked as from your Lord for those who transgressed all bounds. We brought out such believers as were there; but We did not find there any who had surrendered themselves to Us apart from a single house. We left there a sign for those who fear the grievous suffering. (Verses 24-37)

这些经文提到了神圣启示历史中的一个或多个迹象，正如本章此前所提及的地上与人身上的那些迹象一样。经文还提到一项或多项得以应验的承诺，正如本章此前所提及的那些承诺一样。

These verses speak of a sign or signs in the history of the divine message, just like those signs in the earth and in man to which the surah referred. It also refers to a promise or promises that are fulfilled, just like the promises the surah mentioned earlier.

它以一个问题开始提及易卜拉欣：“你听说过易卜拉欣那些受尊敬的客人的故事吗？”（第24节）这种表达方式用来为我们的心灵做好准备，迎接接下来的内容。它把易卜拉欣的客人称为“受尊敬的”，或是因为他们在真主看来确实如此，或是因为易卜拉欣对他们表示的敬意，正如我们接下来将看到的。易卜拉欣的好客从客人到达的那一刻起就非常明显。他们向他问候，他也回礼之后，尽管这些人是完全陌生的人，他还是立即走到妻子那里，吩咐她准备食物。他准备了大量的食物，足够几十人享用：

It begins its reference to Abraham by the question: “Have you heard the story of Abrahams honoured guests!** (Verse 24) This style is used to prepare our minds for what comes next. It describes Abrahams guests as ‘honoured*, either because they are so in Gods sight, or because of how Abraham paid honour to them as we soon learn. Abrahams hospitality appears very clearly from the first moment his guests arrived. Once they greeted him and received his reply, and despite the fact that they are total strangers, he immediately goes to his wife telling her to prepare food. He provides a large quantity of food, sufficient for scores of people:

另一个迹象引自穆萨（Moses）的历史。在讲述安拉使者们历史中的迹象时，这里对此作了简要的提及。 Note: the rules say prophets keep the name the original uses in its usual Chinese form, so "Moses" should be rendered as 摩西 rather than 穆萨, and the English parenthetical should not be kept. Corrected translation: 另一个迹象引自摩西的历史。在讲述安拉使者们历史中的迹象时，这里对此作了简要的提及。

Another sign is cited from the history of Moses. A brief reference to this is made within the context of the signs from the history of Gods messengers:

在穆萨的故事中也有一个迹象:我们派他带着明证去见法老,但法老因自恃权势而转身离去,并说:“他不过是个巫师,或是个疯子。”我们便擒住他和他的军队,把他们全部投入海中;他是应受谴责的。(第38-40节)

In Moses, too, there is a sign: We sent him to Pharaoh with clear authority; but Pharaoh turned away in the pride of his power and said [ofMoses]: ‘He is but a sorcerer, or maybe a madman. ’ We seized him and his hosts, and cast them all into the sea: he was the one to blame. (Verses 38-40)

上帝赐予穆萨的明确权威，是他有力的论证与无可辩驳的证据，以及人们对他的威严心怀敬畏。

The clear authority God gave to Moses was his powerful argument and irrefutable proof, as well as that people were in awe of his presence.

然而法老背转身去，因自恃权势而骄傲，拒绝了明显的真理和确凿的证据。当穆萨向他展示真主赐予他的神迹时，法老却说穆萨是“一个巫师或一个疯子”。这说明，对于一颗没有准备好相信的心，神迹不会引导它；对于一个坚持重复捏造之说的声音，神迹也无法使它沉默。

Yet Pharaoh turned away, proud of his power, and rejected the clear truth and the decisive proof. When Moses showed him the miraculous signs God had given him, Pharaoh said that Moses was ‘a sorcerer or a madman . This confirms that miracles will not guide a heart that is not prepared to believe. They cannot silence a voice that insists on repeating fabrications.

该章并未详述穆萨的故事，而是直接进入结局："我们将他和他的军队抓住，把他们全都抛进海里，他是应受谴责的。"（第40节）法老因其僭越和拒绝神的启示，无疑完全应受谴责。

The surah does not give details of Moses’ story. It proceeds straight to its conclusion: “ We seized him and his hosts, and cast them all into the sea: he was the one to blame” (Verse 40) Pharaoh certainly deserved all blame because of his transgression and rejection of God’s message.

这段措辞清楚地表明，真主亲自介入，抓住法老及其军队，并将他们投入海中。这一点被特意凸显，是因为它与真主在大地上、在人身上以及贯穿历史的种种迹象的显现相吻合。

The phraseology here clearly indicates God’s direct action in seizing Pharaoh and his army and casting them into the sea. This is deliberately highlighted as it fits with the exhibition of God’s signs on earth, in man and throughout history.

在阿德族的故事中也有一个迹象：我让一股毁灭生命的狂风向他们袭来，它所经过的一切都被摧毁成尘土。

In the ‘Ad there is another sign: We let loose against them a life destroying wind which reduced to dust everything it came upon.

我们以大能建造了天空，我们确实使它宽广；我们铺展了大地，我们的铺展多么美善！我们创造了万物，成双作对，以便你们可以省悟。所以，你们当投向真主！我是受他派遣，向你们明白警告的人；你们不要以任何物与真主并列。我是受他派遣，向你们明白警告的人！（第47-51节）

We built the skies with power; and We gave it a vast expanse; and We spread out the earth: how well have We prepared it! All things We have created in pairs, so that you may take thought. Flee, then, to God! I am sent by Him to give you clear warning; and do not associate partners with Him: I am sent by Him to give you clear warning! Verses 47-51)

这些经文将我们带回到本章开篇所呈现的那幅宏大的宇宙图景，《古兰经》再次在我们的眼前和心中展现了另一幅画面。经文further提及真主的迹象，将努哈及其族人的迹象与诸天、大地和其他受造物的迹象联系起来。最后，经文呼吁人类归向他们的主，顺服于祂，不以任何物与祂并列。

These verses take us back to the great universal exhibition the surah presented in its opening, providing here yet another image the Quran puts before our eyes and minds. Further references are added to Gods signs, linking that provided by Noah and his people with that of the heavens, the earth and other creatures. This culminates with a call to mankind to flee to their Lord, submitting themselves to Him and associating no partners with Him.

"我们以力量建造了天空，并且我们使它具有广大的空间"（第47节）。天空的结构坚实、稳固，各部分协调运行，力量是其中最清晰可见的要素，无论我们对"天空"一词作何理解：不同恒星和行星的轨道，我们通常称为星系的任何星团（其中包含数百万颗恒星），行星和恒星散布其中的巨大空间层，或是该词的其他诸多含义。广大则是另一个清晰可辨的要素。这些数以百万计的巨大恒星，在作为宇宙的浩瀚空间中，不过是漂浮的微小粒子。

“ We built the skies with power; and We gave it a vast expanse? (Verse 47) Power is the clearest element in the solid, firm and well-coordinated structure of the 1 skies, whatever we take the term to mean: the orbits of the different stars and planets, any of the star clusters we normally call a galaxy which includes many millions of stars, a stratum of the huge space in which planets and stars are scattered, or any other of its many meanings. Vastness is another clearly recognizable element. These millions of huge stars are no more than small particles floating in the great expanse that is the universe.

这段对天空的提及，也可能暗示着给养的宝库，正如本章前文所说，给养是在天上的。

This reference to the skies may also imply a pointer to the stores of sustenance, which were stated earlier in the surah to be in the sky.

然而，在前面的引述中，它仅仅是一个象征，表示其所指的是与真主同在的事物。而《古兰经》的表述则有意赋予其含义，以便在人们心中留下清晰的印象。

However, in the earlier reference it is merely a symbol indicating what is with God. Yet the Quranic expression gives deliberate connotations so as to leave a clear impression on peoples minds.

同样的道理也适用于关于大地被铺展开来的经文："我铺展了大地，我是多么善于安排啊！"（第48节）如我们此前所解释的，真主使这片大地成为人类生命的摇篮。大地被铺展开来，表明它正是这样一个摇篮，配备了支持生命并使生命繁荣所需的一切。

The same applies to the reference to the earth and its being spread out: “And We spread out the earth: how well have We prepared it!” (Verse 48) As we explained before, God has made this earth to be a cradle for human life. That the earth has been spread out indicates that it serves as a cradle equipped with all that is necessary to support and enable life to flourish.

注释的最后一段解释了"逃向真主"的含义，即抛开一切负累和牵绊，去完成真主创造人类的使命。

The last note in the surah explains the meaning of fleeing to God and shedding all burdens and encumbrances in order to fulfil the mission for which He created people:

我创造精灵和人类，只是为了让他们崇拜我。我不需要他们供给我任何给养，也不需要他们给我喂食。真主确是一切给养的供给者，是大能的主，是至刚至强者。（第56-58节）

I have not created the jinn and mankind to any end other than they may worship Me. No sustenance do I require of them, nor do I require that they should feed Me. God is indeed the Provider of all sustenance, the Lord of Power, the Ever Mighty. (Verses 56-58)

这一简短的陈述蕴含着最伟大的普世真理之一。

This short statement embodies one of the greatest universal truths.

诚然,要完全理解这一真理,人类在地球上的生活就必须走上正确的道路。这对个人的生活、社群的生活,以及整个人类历史上的全体人类,同样适用。理解这一真理,便能展开一系列的概念与意义。这一真理的第一点是:人类与精灵(jinn)在地上的存在有着明确的目的。这一目的体现为一项使命:谁完成了它,就达成了其存在的目的;谁忽视了它,就过着没有意义、没有目标的生活。忽视它的人,便背离了他在被造之初所适用的法则,最终走向彻底的败亡。这项将人类与精灵与宇宙律法联结在一起的使命,就是对神的崇拜与侍奉。因此,必有一位崇拜的仆人,也有一位被崇拜的主。人的生活正是在这一基础上得以端正。

Indeed, to fully understand this truth it is necessary for human life on earth to be set on the right track. This applies in equal measure to the life of the individual, the community and all humanity throughout history. Understanding this truth opens up a whole host of concepts and meanings. The first point in this truth is that there is a clear objective for the existence of humans and jinn on earth. This objective is represented in a task: whoever fulfils it achieves the objective of his existence, and whoever neglects it leads a life without purpose or objective. He who neglects it thus breaks away from the law that applied to him when he came into existence, and he ends in utter loss. This task which binds humans and jinn to the law of the universe is worship or servitude to God. Thus, there will be a servant who worships and a Lord who is worshipped. Mans life is thus set aright on this basis.

我们接着便开始看到这一伟大真理的另一面:认识到崇拜的概念必定比履行崇拜仪式更加广阔、更加全面。人类和精灵都不是将一生用于崇拜仪式的。事实上,真主并不要求他们这样做。 Note: the original says "God", so I translated it as 真主... wait, per the rules I must write the Chinese word for God, which is 神 or 上帝 in Simplified Chinese usage for God; Muslim translations use 真主 for Allah, but the rules forbid "Allah" and require the word for God. Corrected translation: 我们接着便开始看到这一伟大真理的另一面:认识到崇拜的概念必定比履行崇拜仪式更加广阔、更加全面。人类和精灵都不是将一生用于崇拜仪式的。事实上,神并不要求他们这样做。

We then begin to see the other side of this great truth, realizing that the concept of worship must be much broader and more comprehensive than attending to worship rituals. Neither humans nor//wi spend their lives in worship rituals. Indeed, God does not require them to do so.