{ حم وَالْكِتَابِ الْمُبِينِ إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِينَ فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ أَمْرًا مِّنْ عِندِنَا إِنَّا كُنَّا مُرْسِلِينَ رَحْمَةً مِّن رَّبِّكَ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ رَبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا إِن كُنتُم مُّوقِنِينَ لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ } 哈，米，以这部明白的经典起誓！我已在一个祝福的夜晚降示了它，我确是一直在警告世人。在那夜里，每一件充满智慧的事都被区分清楚，这是出于我的命令，我确是一直在派遣使者，作为你的主的慈悯。他确是那全听全知者，是天地及其间万物的主，如果你们是坚定的信士的话。除他之外，别无应受崇拜者；他使人生，也使人死。他是你们的主，也是你们最早祖先的主。（第1-8节）

Ha. Mim. By the book that makes things clear! We have bestowed it from on high on a blessed night; for, indeed, We have always sent warnings. On that night every matter of wisdom is made clear by Our command; for, indeed, We have always sent messages [of guidance] as a mercy from your Lord. He alone is the One who hears all and knows all; the Lord of the heavens and the earth and all that is between them, if only you were firm believers. There is no deity other than Him; He gives life and deals death. He is your Lord and the Lord of your earliest ancestors. (Verses 1-8)

该章以两个分开的字母“哈 . 米”开头，以它们以及由类似字母组成的经典起誓，以此使事理明晰。我们在别处已经谈过《古兰经》中许多章开头都出现这些分离的字母。在此需要补充的是：以它们起誓，就如同以经典起誓一样。每一个字母都代表一个声音，是真实的奇迹，是真主显现在人的构造中的迹象之一，使人具有说话的能力。它们还标明了字母发音在声道中出现的顺序，字母的符号与其发音相对应，同时也说明了人借助它们获取信息的能力。这些都是重要的事实，当我们认真思考时，它们会在我们心中不断增长。

The surah begins with the two separate letters, Ha Mim, making an oath by them and by the book composed of letters like them, making things clear. We have spoken elsewhere about these separate letters occurring at the beginning of a number of surahs in the Qur’an. The point to add here is that making them the subject of an oath is just like taking an oath on the book. Every single letter, representing a sound, is a true miracle, or one of God’s signs manifested in man’s make-up, giving him the ability to speak. They also identify the order in which alphabetical sounds occur along the vocal tract, the symbol representing the letter and its sound, as also man’s ability to gather information through them. All these are significant facts that grow in our minds when we seriously reflect on them.

所起的誓所要肯定的，是这部经典在一个吉庆之夜降下：{我确已在一个吉庆之夜降下它，因为我常常发出警告。在那夜，一切明智之事都依我的命令被阐明，因为我常常从你的主那里遣派使者，作为慈悯。他确是全听的，全知的。}（第3至6节）经文所说在那夜降下古兰经，最可能指的是它最初开始降示的那一夜——但真主至知。

What the oath asserts is the revelation of the book on a blessed night: “ We have bestowed it from on high on a blessed night; for, indeed, We have always sent warnings. On that night every matter of wisdom is made clear by Our command; for, indeed, We have always sent messages [of guidance] as a mercy from your Lord. He alone is the One who hears all and knows all.” (Verses 3-6) The reference to the night on which the Qur’an was bestowed from on high most probably means - although God knows best - the night when its revelation first started.

在这一段中，该章提到了不信者自身的处境，而这恰与他们本应以庄重态度对待真主启示的做法相反。

At this point, the surah refers to the unbelievers’ own situation, which was the opposite of the seriousness with which they should have dealt with God’s revelations:

然而他们仍然心存疑虑,嬉戏玩耍。那么,你就等待那一天吧,那天天空将降下一种明显可见的烟雾,它将包围众人。这是痛苦的惩罚!他们将会呼喊:“我们的主啊!求你为我们除去这刑罚吧,我们确已信道。”当他们已经有明白的使者来到他们中间,他们却背弃他,说:“他是受人教导的,是个疯子。”他们的提醒,又怎能使他们受益呢?我将为你们暂时除去这刑罚,但你们终将重蹈覆辙。在那一天,我将施以猛烈的打击,我必定报复。(第9至16节)

Yet they remain in doubt, playing about. Wait, then, for the Day when the skies shall bring forth a kind of smoke which will make things clear. It will envelope the people. Grievous is this suffering! [They will cry]: 'Our Lord! Relieve us from this suffering; for, indeed, we are believers.’ How will this remembrance benefit them? A messenger who clearly explained things had previously come to them; but they turned their backs on him and said: 'He is taught by others, a madman!" We shall remove this suffering for a while; but you are bound to revert [to your old ways]. On that Day We shall deliver a mighty onslaught; We will indeed exact retribution. (Verses 9-16)

该章告诉先知，当局势需要严肃对待时，他们却仍在嬉戏玩耍，并且他们对神确定的启示依然心存疑虑。因此，先知被吩咐暂且放任他们，直到他们遭遇极大苦难的那一天："你应当等待那一天，天空将降下明显的烟雾。它将笼罩世人。这是痛苦的刑罚。"（第10-11节）

The surah tells the Prophet that they are playing about when the situation requires seriousness, and that they continue to be in doubt about God’s confirmed revelations. He is, therefore, instructed to leave them until they face a day of great hardship: “Wait then, for the Day when the skies shall bring forth a kind of smoke which will make things clear. It will envelope the people. Grievous is this suffering” (Verses 10-11)

早期伊斯兰时期的学者对这节经文中所提到的烟指什么，看法有所不同。其中一些人认为，这烟将在末日出现，因此这里所暗含的警告，与《古兰经》中关于那一日的其他警告相似。

Scholars during the early period of Islam differed in their views about what the smoke mentioned in this verse means. Some of them maintained that it will occur on the Day of Judgement, which makes the warning implied here similar to other warnings in the Qur’an about that day.

他们说，这件事必定会发生，先知ﷺ一直在等待它。

They said that this will surely take place and that the Prophet awaited it.

有人说，这件事确实如《古兰经》所述那样发生过。之后，先知祈求真主将其除去，它便被撤走了。1

Others said that it actually did take place just as the Qur’an states. It was then lifted after the Prophet prayed God to so remove it.1

而我们更赞同伊本·阿拔斯的观点，伊本·凯西尔也对此作了阐释，明确指出这烟雾将在审判日出现。《古兰经》其他地方也有类似的警告。这里的意思是，这些人心存怀疑，玩弄真理。因此，你且任由他们，等待那可怕之日的到来，那一天天空将降下明显可见的烟雾。它笼罩世人，他们所受的苦难将格外痛苦。他们的求救之声如此描述："[他们将呼喊]：'我们的主啊！求你解除我们的痛苦吧，我们确已信道了。'"（第12节）他们被告知，他们的求助不可能得到回应，为时已晚："他们怎能从这种教诲中获益呢？一位明白宣示真理的使者，早已来到他们中间，他们却背弃他，并说：'他是受人教导的，是个疯子！'"（第13-14节）他们宣称，是某个非阿拉伯人或某些人在教导先知古兰经，并进一步指控穆罕默德ﷺ

随后附上关于穆萨与法老的简要历史叙述。它以今世的一次猛烈惩击作结，与他们在天空降下烟雾之日将遭受的猛烈打击相呼应。

A very brief account of the history of Moses and Pharaoh is then added. It concludes with a mighty strike in this present life, corresponding to the mighty onslaught that will strike them on the day when the skies will bring forth their smoke:

我们在他们之前也曾考验法老的族人:一位尊贵的使者来到他们面前,对他们说:"把你们自己交给我吧,你们这些真主的仆人!我确实是被派给你们的可信赖的使者。不要对真主骄傲自大,我确实带着明确的权威来到你们面前。我以我的主和你们的主作庇护,免得你们用石头打死我。如果你们不信我,就离我远一点。"然后他向他的主呼求说:"这些人是犯罪的人。" [主说]:"你今夜带着我的仆人出行,你们必定会被追赶。你要让海面保持平静,因为他们的军队注定要被淹没。"他们遗留下多少花园和泉水,多少田园和华美的住宅,以及他们曾经享受的美好事物!事情就是这样。我让另外的人民继承了这一切。天和地都没有为他们哭泣,他们也没有获得宽限。我把以色列的后裔从屈辱的苦难中拯救出来,脱离了傲慢而越轨的法老。我明知而选择他们,超越于世界上的其他人民。我又赐给他们许多明显的迹象,其中包含清楚的考验。(第17至33节)

We did, before their time, try Pharaoh's people: there came to them a noble messenger, who said to them: 'Give in to me, you servants of God! For, I am indeed a messenger sent to you, worthy of trust! Do not exalt yourselves against God; for, indeed, I come to you with manifest authority. I seek refuge with my Lord and your Lord lest you hurl stones at me. If you do not believe me, stand away from me.' He then called out to his Lord, saying: 'These people are lost in sin. 'And [God said]: 'Set forth with My servants by night, for you will surely be pursued; and leave the sea calm behind you; for their host are destined to be drowned.9 How many gardens did they leave behind, and how many fountains, and fields of grain, and noble dwellings, and good things in which they used to delight! Thus it was. And We made other people inherit it all. Neither heaven nor earth shed tears over them, nor were they allowed a respite. We saved the Children of Israel from humiliating suffering, from Pharaoh, who was arrogant and a transgressor. We chose them knowingly above all other people. And We gave them signs in which there was a clear test. (Verses 17-33)

本轮开篇有一段醒目的提示:当真主派遣使者到某个民族时,这可能对他们是一次特殊的考验。同样,允许那些反对使者、拒绝其信息的人在一段时间内继续保持傲慢,迫害使者和信奉他的人,也可能是一种特殊的考验。当一个民族耗尽了真主使者的耐心,使他对他们接受神圣的信息不再抱有希望时,他们的行为可能招致严厉的惩罚:"在他们之前,我确已考验了法老的民众。"(第17节)我们以繁荣和土地上的权势考验他们,以及一切富足与权力的手段。"有一位高贵的使者来到他们那里。"(第17节)这也是他们所受考验的一部分,即考验他们如何回应真主的使者——这位使者不为自己索取任何回报。他只是呼吁他们信仰真主,并表明他们愿意把一切都献给真主,在为真主牺牲时不为自己留下任何东西。于是使者对他们说:"你们这些真主的仆人,请顺从我吧!我确是派到你们那里的、值得信托的使者。你们不要对真主自高自大,因为我确是带着明显的权威来到你们面前的。我求庇护于我的主和你们的主,免得你们用石头打我。如果你们不信我,那就离我远些吧。"(第18-21节)

This round starts with a strong note alerting people to the fact that when God sends a messenger to a certain community, this may represent a special test for them. Likewise, allowing those who oppose the messenger and reject his message a period of time during which they may persist in their arrogance, persecuting the messenger and those who believe in him, may also be a special sort of test. When a community exhausts the patience of God’s messenger, leaving him despairing of their ever being positive towards the Divine message, their action may incur a stern punishment: “ We did, before their time, try Pharaoh's people." (Verse 17) We tested them with prosperity and power in the land, as well as all means of affluence and power. “ There came to them a noble messenger." (Verse 17) This was a part of their test, showing how they responded to God’s messenger who asked nothing for himself in return. He only called on them to believe in God and demonstrate their readiness to give everything to God, leaving nothing for themselves when it comes to sacrifice for His sake. Thus, the messenger said to them: “Give in to me, you servants of God! For, I am indeed a messenger sent to you, worthy of trust! Do not exalt yourselves against God; for, indeed, I come to you with manifest authority. I seek refuge with my Lord and your Lord lest you hurl stones at me. If you do not believe me, stand away from me. ” (Verses 18-21)

再次,本章又提到了不信者对复活和清算的怀疑与否认。在这里,复活同样与宇宙的结构建立在真理与严肃性的基础之上这一事实相联系,而这种基础要求复活之后有清算与报应:

Once more the surah takes up the unbelievers’ doubts and denial of resurrection and accountability. Here, too, resurrection is linked to the fact that the structure of the universe is raised on a foundation of truth and seriousness that requires accountability and requital after resurrection:

{这些人断言："我们只会死一次，不会再被复活。如果你们所说是真的，就把我们的祖先带回来吧。"}他们比图巴的people（以及在他们之前的民族）更好吗？那些民族因为沉溺于罪恶，我们把他们都毁灭了。我们创造天地以及天地之间的一切，并非出于儿戏。我们创造它们，只是为了一个真实的目的，但他们大多数人并不理解。决断之日是为他们所有人预定的时刻。那一天，朋友无法为朋友分毫解忧，只有那些蒙受真主恩典与怜悯的人才会得到援助。他是全能的，至慈至悯的。（第34-42节）

Now these people assert: ‘We shall die but one death, and we shall not be raised to life again. Bring back our forefathers, if what you claim be true. ’ Are they better than the people of Tubba( and those before them, whom We destroyed because they were lost in sin? We have not created the heavens and the earth and all that is between them in mere idle play. We created them all for nothing other than a true purpose, but most of them do not understand. The Day of Decision is the time appointed for all of them. It is a day when no friend shall be of the least avail to his friend, and when none shall receive support except those upon whom God will have bestowed His grace and mercy. He alone is the Almighty, the Ever- Merciful. (Verses 34-42)

阿拉伯的多神教徒曾说：人只会死一次，死后便一切终结，没有复活，也没有此后的生命。他们称这一次死亡为"第一次死亡"，意思是它先于人们所许诺的复活后的第二次生命。在他们看来，这一论断的证据在于：他们已死的祖先从未有人回来过，没有一个人复活过。他们要求说，如果复活确有其事，就应当让他们的祖先在他们眼前复活。由此可见，他们并不了解复活的目的。

The Arab idolaters used to say that people die once only and that is the end; no resurrection and no further life. They called this the first death, meaning that it precedes what they were promised of a second life after resurrection. To them, the proof of this assertion was contained in the fact that none of their forefathers who died had ever returned; none had been resurrected. They demanded that their forefathers should be brought back to life before their eyes if resurrection were indeed true. They thus betrayed their ignorance of the purpose of resurrection.

他们没有理解到,这是人类生命的又一阶段,有明确的目的和清晰的目标,即对第一阶段所作所为进行报应的施行。如此,真主顺服的仆人便抵达他们因在今生行善而应得的尊贵归宿,而顽固的罪人则抵达他们应得的悲惨而污秽的结局。这意味着复活将在第一阶段的生命全部结束之后到来,即人在世上的时间已经终结。它排除了复活是某个个人或群体所表达的愿望的结果,以便他们借此相信它。事实上,除非一个人相信复活,否则信仰是不完整的,而复活是真主的使者所证实的,对于任何思索生命的本质以及真主以这种方式创造生命的智慧的人来说,这一点都是显而易见的。仅凭这样的思索,便足以使人相信末日审判。

They did not understand that it is a further stage of human life, with a definite purpose and a clear goal, which is the administration of requital for what was done in the first stage. Thus, Gods obedient servants reach their noble destination, which they have earned through acting well in their first lives, while hardened sinners arrive at the miserable and filthy end they deserve. This means that resurrection will come about after the entire first stage of life has ended, i.e. mans time on earth has concluded. It precludes that resurrection should be the result of a human wish expressed by an individual or a community, so that they can believe in it. Indeed, faith is not complete unless one believes in resurrection, which Gods messengers have confirmed, and which is apparent to anyone who reflects on the nature of life and Gods wisdom in creating it in this way. Such reflection is sufficient on its own to believe in the Day of Judgement.

这一章结尾的场景描绘了信士与不信士两种截然不同的结局。与整章的总体氛围一样，这一场景及其画面同样剧烈而震撼。

The final scene in the surah depicts the two different ends of the believers and the unbelievers. Again, the scene and its images are violent, in keeping with the surah's general ambiance:

罪人的食物将是宰戈姆树的果实；它在腹中翻滚，如同熔化的铅，又如同滚烫的沸水在沸腾。

The fruit of the Zaqqum tree will be the food of the sinful; like molten lead will it boil in the belly, like the boiling of scalding water.

"拿住他，把他拖到烈火的中央；然后把滚烫之水的痛苦浇在他的头上！你尝尝吧，你这个自以为强大尊贵的人！这正是你过去所怀疑的。

'Take him, and drag him into the midst of the blazing fire; then pour over his head the suffering of scalding water! Taste this, you power full and honourable man! This is the very thing you surely doubted.

敬畏真主的人必定身处安全之地，在园圃和泉水之间，身穿丝绸和锦缎，彼此相对而坐。事情就是这样。我将把他们与美目的纯洁伴侣配对。他们在那里可以召唤各种水果，享受平安与安宁。他们在那里不会再尝到死亡，因为他们已经经历过一次死亡。他将使他们免于烈火的折磨，这是你们主的恩典。

The God fearing will certainly be in a safe position, amid gardens and fountains, wearing garments of silk and brocade, facing one another. Thus shall it be. And We shall pair them with pure companions with most beautiful eyes. There they can call for every kind of fruit, enjoying peace and security. They shall not taste death there, having had their one death. He will have preserved them from suffering through the blazing fire, an act of your Lord's favour.

这就是至高的成功。（第43-57节）

That is the supreme triumph. (Verses 43-57)

这一场以萨库姆树(Zaqqum)的画面开始,经文称这树是罪人的食物。这是一个极具震撼力的意象,能在听众心中激起恐惧与惊慌。我们所知与这种食物最接近的东西,是油被长时间熬煮后残留的渣滓,即油脚。这种油脚在他们的腹中继续翻滚沸腾,如同熔化的铅。

The scene begins with an image of the Zaqqum tree, which is stated to provide the food of sinners. It is a powerful image that strikes fear and panic in the audience’s hearts. The closest thing we know to this food is the lees, the sediment that remains when oil has been long boiled. This lees continues to boil in their bellies like molten lead.

罪人将站在那里。他曾对他的主和他那受托的使者傲慢无礼。于是有命令下达给火狱的看守，让他们以粗暴的方式把他带走，这与他那所谓“尊贵”的地位相称：“抓住他，把他拖到烈火的中央；然后把滚烫的沸水浇在他的头上，以示惩罚。”（第47-48节）把他拖走，好让他感受自己的屈辱，因为这样的罪人没有任何尊贵可言！他到达那里时，就把滚烫的沸水浇在他的头上，烧灼他的皮肤。此外，在这一切惩罚之上，还加上严厉的斥责：“你尝尝吧，你这自以为强大尊贵的人！”（第49节）这正是最适合那个夸耀自己权势与尊贵之人的结局。如今他已一无所有，因为他的夸耀是对真主及其使者的冒犯。“这正是你们一直所怀疑的。”（第50节）当你们被警告会有这样的结局时，你们却以嘲笑来回应这警告，怀疑它是否会真的发生。

The sinful person who behaved towards his Lord and His trusted messenger with arrogance will be standing there. An order is issued to the guards of hell to take him away in a brutal manner that suits his ‘honourable’ position: “ Take him, and drag him into the midst of the blazing fire; then pour over his head the suffering of scalding water” (Verses 47-48) Drag him away so as to make him feel his humiliation, for there is no honour for such sinners! When he gets there, pour scalding water over his head so as to burn his skin. Then, added to all this punishment is a strong rebuke: “ Taste this, you powerful and honourable man? (Verse 49) This is indeed the fate best suited to the one who boasted of his power and honour. Now he has none of this, because his boasting was an affront to God and His messengers. “ This is the very thing you surely doubted.” (Verse 50) When you were warned against this fate, you received the warning with mockery, doubting that it would ever happen.