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Al-Fajr (The Dawn)
奉至仁至慈的真主之名
In the Name of God, the Lord of Grace, the Ever Merciful.
以黎明起誓。(1)
By the dawn, (1)
以十个夜晚起誓，（2）
by the ten nights, (2)
以偶数和奇数发誓，(3)
by that which is even and that which is odd, (3)
以夜发誓,当它逝去之时!(4)
by the night as it journeys on! (4)
难道这其中没有一个有理智之人所应起的誓言吗？
Is there not in that an oath for a man of sense?
(5)
(5)
你难道没有看到你的主如何对待阿德人吗？(6)
Have you not heard how your Lord dealt with the ‘Ād, (6)
伊勒姆的族人，那座有许多柱子的城市，（7）
the people of Iram, the many- pillared [city], (7)
在整个国土上，从未被创造出像他那样的人吗？(8)
the like of whom has never been created in the whole land? (8)
以及那些在山谷中凿石为居的萨莫德人(Thamūd)?(9)
And with the Thamūd, who hollowed out rocks in the valley? (9)
以及法老，那位拥有许多帐篷木桩的人？（10）
And with Pharaoh, of the tent- pegs? (10)
他们在各自的土地上都是肆意妄为的越轨者。(11)
They were all transgressors throughout their lands, (11)
……从而造成了许多腐败。(12)
bringing about much corruption there. (12)
因此,你的主降下了惩罚的鞭挞。(13)
Therefore, your Lord let loose on them the scourge of suffering. (13)
你的主必定时刻监察。(14)
Your Lord surely observes all. (14)
至于人，每当主以恩惠和优裕的生活考验他时，他便说："我的主厚待我。"（15）
As for man, whenever his Lord tries him by His generosity and with a life of ease, he says, ‘My Lord is bountiful to me.’ (15)
但每当主以拮据的生计考验他时，他便说：“我的主羞辱了我。”（16）
But whenever He tries him by stinting his means, he says, ‘My Lord has disgraced me.’ (16)
不然！你们并不优待孤儿。（17）
No indeed; but you are not generous towards the orphan, (17)
而且你们也不鼓励人们供养贫困者。18)
nor do you urge one another to feed the needy. 18)
你们贪婪地吞食遗产，（19）
You devour the inheritance [of others] greedily, (19)
你们对财富有着强烈的热爱。(20)
and you love wealth passionately. (20)
不！当大地被有规律地夷为平地时，(21)
No indeed! When the earth is systematically levelled down, (21)
并且你的主降临，天使一排排地列队而来。（22）
and your Lord comes, with the angels rank on rank, (22)
当那一天，地狱被带到近前，那时人会想起来，但这种想起对他又有什么益处呢？(23)
and on that day, hell is brought near, then man will remember, but how will that remembrance avail him? (23)
他将会说："唉！我但愿为我的今生预先做了准备！"（24）
He shall say, ‘Oh, would that I had prepared for my life!’ (24)
在那一天,没有谁的惩罚能像祂的惩罚那样。(25)
On that day, none will punish as He punishes, (25)
而且没有谁能像祂那样施加锁链。(26
and none will bind with chains as He binds. (26
"安宁的灵魂啊！（27）"
‘Oh soul at peace! (27)
归回你的主吧，你既心满意足，主也喜悦你。(28)
Return to your Lord, well pleased and well pleasing. (28)
“那么，你们就与我的仆人们一同进入（天园）吧！”（29）
Enter, then, together with My servants! (29)
"进入我的乐园！"（30）
Enter My paradise!’ (30)
Overview
本章大体上承续《古兰经》这一部分的脉络,召唤人心归信,督促人醒悟、深思,并遵行正道。它运用了不同的强调、寓意与节奏,但构成一首和谐统一的乐章,音调有所变化,却保持着同样的韵律。其中某些场景流露出静谧的美感和轻快悦耳的节奏。这在开篇尤为明显,它描绘了宇宙中若干迷人的景象,同时又带有崇拜与祈祷的意境:{以黎明发誓,以十夜发誓,以偶数与奇数发誓,以逝去的夜发誓!}(第1-4节)。另一些场景则在所描述的内容和音律上都紧张而富有戏剧性,例如这幅猛烈而令人惊惧的画面:
The present sūrah follows, in general, the line of this part of the Qur’ān, inviting the human heart to faith, urging man to awake, meditate and follow the path of righteousness. It uses different kinds of emphasis, connotation and rhythm, but constitutes, nevertheless, a single harmonious piece of music, varying in tones but maintaining the same cadence. Some of its scenes impart a touch of quiet beauty and a light, pleasant rhythm. This is particularly evident in its opening, which describes certain charming aspects of the universe and provides at the same time an aura of worship and prayer: “By the dawn, by the ten nights, by that which is even and that which is odd, by the night as it journeys on!” (Verses 1-4) Other scenes are tense and dramatic in both what they describe and in their music, like this violent, frightening picture:
不然！当大地被彻底夷平，你的主和众天使排列成行而降临，那一日，火狱被牵来，人便会想起，可是，想起又有什么益处呢？他将说：“唉！但愿我为今生预先做了善功！”那一日，没有谁的惩罚能像祂的惩罚，也没有谁的捆绑能像祂的捆绑。（第21-26节）
“No indeed! When the earth is systematically levelled down, and your Lord comes, with the angels rank on rank, and on that day, hell is brought near, then man will remember, but how will that remembrance avail him? He shall say, ‘Oh, would that I had prepared for my life!’ On that day, none will punish as He punishes, And none will bind with chains as He binds.” (Verses 21-26)
该章中的一些画面令人愉悦、温柔而令人安心，主题与韵律达到了完美的和谐。尤其是其结尾：“安详的心灵啊！你们应当回归你们的主，你们是心满意足的，主也是喜悦你们的。你们应当进入我的众仆之中，应当进入我的乐园！”（第27至30节）
Some of the portraits drawn in the sūrah are pleasing, gentle and reassuring, striking perfect harmony between subject matter and rhythm. This is especially true of its ending: “Oh soul at peace! Return to your Lord, well pleased and well pleasing. Enter, then, together with My servants! Enter My paradise!’ (Verses 27-30)
本章还提到了过去那些傲慢民族所遭受的毁灭。其节奏介于平缓叙述与猛烈毁灭之间："你难道没有看到你的主怎样对待'Ād吗？对待有圆柱的伊useful Iram城的民众，那样的城市在全地从未被创造过。"
The sūrah also includes references to the destruction that befell insolent peoples of the past. The rhythm here falls somewhere between that of easy narration and that of violent destruction: “Have you not heard how your Lord dealt with the `Ād, the people of Iram, the many pillared [city], the like of whom has never been created in the whole land?
以及对待凿山为居、住在山谷中的赛莫德人？以及对待有许多木桩的法老？他们都在各自的国土上肆意妄为，在那里大肆作恶。因此，你们的主向他们降下了惩罚的鞭挞。你们的主必定是洞察一切的。”（第6至14节）
And with the Thamūd, who hollowed out rocks in the valley? And with Pharaoh, of the tent pegs? They were all transgressors throughout their lands, bringing about much corruption there. Therefore, your Lord let loose on them the scourge of suffering. Your Lord surely observes all.” (Verses 6-14)
我们还有一份关于若干与信仰相悖的人类观念和价值观的提纲。这一部分有其自身的风格与韵律：“至于人，当他的主以恩惠和优裕的生活考验他时，他就说：‘我的主厚待了我。’而当他的主以限制他的给养来考验他时，他就说：‘我的主轻贱了我。’”（第15-16节）
We also have an outline of some human concepts and values which are at variance with faith. This part has its own style and rhythm: “As for man, whenever his Lord tries him by His generosity and with a life of ease, he says, My Lord is bountiful to me.’ But whenever He tries him by stinting his means, he says, My Lord has disgraced me.’“ (Verses 15-16)
对这些错误观念与价值观的驳斥，是通过阐明产生它们的人类处境来实现的。这里有两种风格与韵律：“不然！你们不善待孤儿，也不相互勉励供养贫困者。你们贪婪地吞噬他人的遗产，并且深深地热爱财富。”（第17至20节）
A refutation of these erroneous concepts and values is provided through an exposition of the human conditions which give rise to them. Here we have two kinds of style and rhythm: “No indeed; but you are not generous towards the orphan, nor do you urge one another to feed the needy. You devour the inheritance [of others] greedily, and you love wealth passionately.” (Verses 17-20)
可以清楚地看到，后一种风格与节奏起到了桥梁的作用，将对错误人类行为的陈述与对其必然随之而来的结局的说明连接起来。
It is clear that the latter style and rhythm serves as a bridge between the statement of erroneous human ways and that which explains their inevitable attendant fate.
这些经文之后紧接着是一幅大地被铺平的图景。
These verses are immediately followed by a picture of the earth as it is levelled.
这一简要概述让我们看到所描绘场景的众多色彩，并说明了韵律与押韵如何随场景的变化而变化。此章确实是一个极为优美的文体范例，既富于变化，又和谐统一。
This brief overview reveals to us the numerous colours of the scenes described and explains the change of metre and rhyme according to the change of scenes. The sūrah is indeed an excellent example of an exceptionally beautiful style which is varied and harmonious at the same time.
A Serene Opening
"以黎明发誓！以十夜发誓！以偶数和奇数发誓！以逝去的夜晚发誓！对有理智的人来说，这里面不是有一个誓言吗？"（第1至5节）这段开篇汇集了几个场景与事物，它们都有着亲切、美好、澄澈的灵魂。"以黎明发誓"指的是生命开始舒缓地呼吸、充满喜悦的时刻，是一种清新而友善的陪伴。这个沉睡的世界便在近似祷告的过程中逐渐苏醒。
“By the dawn, by the ten nights, by that which is even and that which is odd, by the night as it journeys on! Is there not in that an oath for a man of sense?” (Verses 1-5) This opening groups together a few scenes and creatures who have familiar, pleasant, and transparent souls. “By the dawn,” refers to the time when life starts to breathe with ease and happiness, a time of fresh, friendly companionship. This dormant world gradually wakes up in a prayer-like process.
“以十夜起誓。”（第2节）古兰经没有说明这十夜指的是哪些夜晚。然而，学者们提出了几种解释。有人说，它们是Dhu’l-Hijjah月的前十夜；有人说，它们在al-Muharram月；还有人说，它们是Ramađān月的最后十夜。由于经文没有明确界定，阿拉伯语的这一提法便带有一种额外而可亲的效果。这些夜晚只是为真主所知的十夜，但这一表达暗示它们具有特殊的品质，仿佛它们是有灵魂的生命体，通过这节古兰经经文，它们与我们之间存在着一种相互的亲近之情。
“By the ten nights.” (Verse 2) The Qur’ān does not specify which these ten nights are. Several explanations, however, have been advanced. Some say they are the first of the month of Dhu’l-Hijjah; some say they are in al-Muharram; and others state that they are the last ten nights of Ramađān. As it leaves them undefined, the Arabic reference acquires an added yet amiable effect. They are merely ten nights known to God but the expression connotes that they have special character, as if they were living creatures with souls and there was mutual sympathy between them and us, transmitted through this Qur’ānic verse.
“以偶数和奇数发誓。”（第3节）这节经文为黎明与十夜增添了一种崇拜的氛围。据提尔米兹学者（al-Tirmidhī）记载，先知ﷺ说：“有些拜功是偶数，有些是奇数。”在整个章节的大背景下，这是对此节经文最恰当的理解。它暗示着崇拜者的灵魂与所选定的夜晚以及破晓的黎明之间，存在着相互的回应。
“By that which is even and that which is odd.” (Verse 3) This verse adds an atmosphere of worship to that of the dawn and the ten nights. According to al- Tirmidhī, the Prophet says: “Some prayers are of even number and some are odd.” This is the most appropriate import to be attached to this verse, in the general context of the sūrah. It suggests a mutual response between the souls of the worshippers and those of the selected nights and the brightening dawn.
“以夜晚发誓，当它消逝之时。”（第4节）这里将夜晚人格化，仿佛它是在宇宙中赶路的旅人。它的形象犹如一个彻夜不眠、在黑暗中不断前行的人，又如一个宁愿在夜间启程、踏上漫长旅途的行者。多么优美的表达，而其卓越的韵律更增添了它的魅力！这一节经文与黎明、十个夜晚、偶数与奇数之间的和谐是完美的。这些并非只是词语和修辞：它们让人感受到黎明的微风，以及晨露散发出花朵芬芳的气息。
“By the night as it journeys on.” (Verse 4) The night here is personified as if it were a traveller journeying in the universe. Its portrait is like that of an insomniac walking on and on in the darkness, or a wayfarer who prefers to start his long journey at night. What a beautiful expression, one enhanced by its superb rhythm! The harmony between this verse and the dawn, the ten nights, the even and the odd is perfect. These are not mere words and expressions: they provide a feeling of the breeze at dawn, and of the morning dew diffusing the fragrance of flowers.
这对我们的心灵、灵魂和良知，是一种温和而富有启发的低语所产生的效果。这种充满爱意的呼唤之美，远胜于任何诗意的表达，因为它将独创之美与确凿事实的陈述结合在一起。因此，它以一个修辞性的问句作结：“这里面对于有理智的人不是有一种盟誓吗？”（第5节）对于具有沉思之心的人来说，这盟誓与确信无疑是存在的。尽管本意是肯定的，但之所以采用疑问的形式，是因为它更加温和。这样，便与前面的呼唤保持了和谐。
This is the effect of a gentle, inspiring whisper on our hearts, souls and consciences. The beauty of this loving address is far superior to any poetic expression because it combines the beauty of originality with the statement of certain fact. Hence it concludes with a rhetorical question: “Is there not in that an oath for a man of sense?” (Verse 5) The oath and the conviction are certainly there for anyone with a meditative mind. Although the positive meaning is intended, the interrogative form is used because it is gentler. Thus harmony with the preceding address is maintained.
Swift Punishment Of Tyranny
省略了誓言的主语，但可以从其后关于暴虐和作恶的论述中得知。真主对悖逆、暴虐和作恶之民所降的惩罚，是这一誓言所肯定的自然法则。这种肯定以一种暗示的方式呈现，与本章整体轻快的语调相契合：“难道你没有看到你的主怎样对待阿德人吗？对待有许多柱子的伊勒姆城的居民——那样的城市在全地从未被创造过？对待在山谷中凿石为屋的赛莫德人？对待有许多钉子的法老？他们在各自的国土上都极其悖逆，在其中大行作恶。因此，你的主便向他们降下了惩罚的鞭子。你的主确实是时刻监察的。”（第6至14节）
The subject of the oath is omitted, but it is explained by the discussion that follows on tyranny and corruption. The punishment inflicted by God on the insolent, tyrannical and corrupt communities is a law of nature asserted by this oath. The assertion takes the form of a hint befitting the generally light tone of this sūrah: “Have you not heard how your Lord dealt with the `Ād, the people of Iram, the many pillared [city], the like of whom has never been created in the whole land? And with the Thamūd, who hollowed out rocks in the valley? And with Pharaoh, of the tent pegs? They were all transgressors throughout their lands, bringing about much corruption there. Therefore, your Lord let loose on them the scourge of suffering. Your Lord surely observes all.” (Verses 6-14)
在这样的语境中，用疑问的形式更能引起听者的注意。听者首先是先知（愿主赐予他平安）本人，其次是所有可能思考那些往昔民族之命运的人。圣训时代的人，即最先接受《古兰经》训谕的人，都知道这些民族发生的事情。他们的命运也曾在一代代人之间传述的报道和故事中得到说明。将这些结局描述为主的作为，对信士而言是一种安慰和宽慰。对于那些在本章降示之时，遭受不信者无休止迫害和苦难的麦加信士而言，尤其如此。
The interrogative form in such a context is more effective in drawing the attention of the addressee, who is, in the first instance, the Prophet (peace be upon him) and then all those who may ponder over the fates of those past communities. The people of the Prophet’s generation, who were the first to be addressed by the Qur’ān, were aware of what happened to these nations. Their fates were also explained in reports and stories conveyed by one generation to another. The description of these outcomes as the deeds of God is comforting and reassuring for the believers. It was particularly so to those believers in Makkah who, at the time when this sūrah was revealed, were subjected to relentless persecution and hardship by the unbelievers.
这些简短的经文提到了古代历史上最强大、最专横的民族的命运。经文讲的是更早的阿德部族（Ād，伊勒姆之阿德），即已经灭绝的阿拉伯人的一支。他们曾居住在阿赫加夫（al-Aĥqāf），这是阿拉伯半岛南部的一片沙地，位于也门与哈达拉茂特之间。阿德人是游牧民族，他们用柱子和木桩搭建帐篷。《古兰经》在其他经文中也描述他们极其强大、好斗。事实上，他们是当时所有阿拉伯部族中最强大、最有声望的：“在全地上从未被造出过像他们那样的人。”（第8节）这里的卓越仅限于那个特定的时代。
These short verses refer to the fates of the most powerful and despotic nations in ancient history. They speak of the earlier tribe of `Ād of Iram, a branch of extinct Arabs. They used to dwell in al-Aĥqāf, a sandy piece of land in southern Arabia, midway between Yemen and Ĥadramowt. The `Ād were nomadic, using posts and pillars to erect their tents. They are described elsewhere in the Qur’ān as being extremely powerful and aggressive. Indeed they were the most powerful and prestigious of all contemporary Arabian tribes: “The like of whom has never been created in the whole land.” (Verse 8) The distinction here is restricted to that particular age.
“以及凿山为室的赛莫德人？”（第9节）赛莫德人曾居住在哈吉尔（Al-Ĥijr），那是阿拉伯北部的一片岩石地带，位于从麦地那通往叙利亚的道路旁。他们擅长利用岩石建造宫殿和房屋，也在山中开凿庇护所和洞穴。
“And with the Thamūd, who hollowed out rocks in the valley?” (Verse 9) The Thamūd used to live at Al-Ĥijr, a rocky tract in northern Arabia, on the road from Madinah to Syria. They excelled in using rocks to build their palaces and homes. They also dug shelters and caves into the mountains.
“以及法老，那位拥有许多木桩的君主。”（第10节）“木桩”一词指的是金字塔，其结构之牢固，犹如深深扎入地中的木桩。
“And with Pharaoh, of the tent pegs.” (Verse 10) The term, tent- pegs’, refers to the pyramids which are as firm in their construction as pegs well dug into the ground.
这里所提到的法老，就是与穆萨同时代的那位暴君。
The Pharaoh referred to here is the despot who was Moses’s contemporary.
这些人“在各地都是放肆的人，在那里大肆作恶。”（第11-12节）暴政必然导致腐败，它既祸及暴君本人，也祸及其臣民。事实上，暴政毁坏了人与人之间的一切关系。它迫使人类生活偏离健康、建设性和正直的道路，转入一条不能使人实现其作为真主在地上的继承者这一职责的歧途。暴政使暴君成为自身欲望的俘虏，因为他不遵循任何原则或标准，也不受任何合理界限的约束。因此，暴君总是最先被自己的暴政所腐化。他为自己担当了一个不同于真主仆人、不同于受托特定使命者的角色。法老自夸的话语便是明证：“我是你们至高的主。”（79：24）
These people “were all transgressors throughout their lands, bringing about much corruption there.” (Verses 11-12) Corruption is an inevitable result of tyranny, and it affects the tyrant and his subjects alike. Indeed, tyranny ruins all human relations. It forces human life out of its healthy, constructive and straight path and diverts it into a line which does not lead to the fulfilment of man’s role as God’s vicegerent on earth. Tyranny makes the tyrant captive of his own desires because he is uncommitted to any principle or standard and unrestrained within any reasonable limit. Thus the tyrant is always the first to be corrupted by his own tyranny. He assumes for himself a role other than that of a servant of God, entrusted with a specific mission. This is evident in Pharaoh’s boastful claim: “I am your supreme Lord.” (79: 24)
这里我们看到专制统治的腐蚀性影响，甚至是其傲慢无礼，法老渴望获得超越一个顺服受造者的地位，便是明证。
Here we have an example of the corrupting influence, indeed insolence, of despotism in Pharaoh’s aspiring to a status greater than that of an obedient creature.
暴政同样会腐蚀大众。它使民众蒙受屈辱，迫使他们压抑不满与憎恨。它扼杀一切人的尊严，浪费一切创造才能，而这些才能只有在自由的氛围中才能蓬勃发展。备受屈辱的灵魂必然腐烂，成为病态欲望滋生的温床。因此，偏离正道成为常态，清晰的见识也变得不可能。在这样的环境下，人们不可能再怀有追求更高人性标准的志向。这一切的最终结果，便是腐败的蔓延。
Tyranny also corrupts the masses, as it humiliates them and compels them to suppress their discontent and hatred. It kills all human dignity and wastes all creative talents, which cannot flourish except in an atmosphere of freedom. A humiliated soul inevitably rots away and becomes a breeding ground for sickly desires. Hence, digression from the right path becomes the order of the day as clear vision becomes an impossibility. In such conditions no aspiration to a higher human standard can be entertained. The net result of all this is the spread of corruption.
暴政还会摧毁一切健康的准则与观念，因为这些准则与观念对其自身的存在构成威胁。因此，价值被歪曲，标准被扭曲，以便使令人厌恶的专制思想被视为理所当然而为人接受。这本身就是极大的败坏。
Tyranny also destroys all healthy standards and concepts because they constitute a threat to its existence. Hence, values are falsified and standards are distorted so that the repulsive idea of despotism becomes acceptable as natural. This, in itself, is great corruption.
当这些前述民族造成如此腐败时,补救的办法必然是彻底清除:"因此,你的主便将刑罚的鞭子降临在他们身上。你的主确实在监察一切。"(第13-14节)上帝确实知道他们的所作所为,并将其一一记录。因此,当腐败加剧时,祂严厉惩罚了这些作恶之人。经文中使用"刑罚"一词,即阿拉伯语原意为"鞭子"或"鞭笞",暗示惩罚极为痛苦;而"降临"一词则表明惩罚数量之多。由此可见,这些暴君遭受了丰厚而痛苦的报应。
When these aforementioned peoples caused such corruption, the remedy was, inevitably, a complete purge: “Therefore, your Lord let loose on them the scourge of suffering. Your Lord surely observes all.” (Verses 13-14) God is certainly aware of their deeds and He records them all. So, when corruption increased, He severely punished the corrupt. The text connotes that the punishment was very painful as it uses the term ‘scourge’, or ‘whip’ as the Arabic term literally means, and that it was in large supply as indicated by use of the phrase ‘let loose’. Thus these tyrants were made to suffer a plentiful and painful retribution.
当信士在任何时代、任何地方面对暴政时，他会从远超这些群体命运的地方感受到一种极大的安慰。当他读到这节经文："你的主确是监察一切的。"（第14节）时，他又会感到一种特别的慰藉。
As the believer faces tyranny in any age or place, he feels great reassurance emanating from far beyond the fates of all those communities. He also feels a particular comfort as he reads the verse: “Your Lord surely observes all.” (Verse 14)
没有任何事会被忽视，也没有任何事会被遗忘。因此，愿信士们始终安心：真主终将处置一切腐败与暴政。
Nothing passes unnoticed and nothing is forgotten. So let the believers be always reassured that God will deal, in time, with all corruption and tyranny.
因此，本章给出了一些例子，说明真主可能如何对待信仰的根基，这些例子与第85章《星宿》中所述的"坑中人"的例子截然不同。所有这些故事的讲述都有一个明确的目的，即教育信士，并使他们做好准备，面对真主为他们选定的任何道路。这样，他们便能应对一切可能的情况，并在顺服真主、任凭祂的旨意成就之时，获得真主的安慰与保证。
Thus the sūrah provides some examples of what God may do about the cause of faith, which are totally different from the example of the people of the pit outlined in Sūrah 85, The Constellations. All these stories are related for a definite purpose, namely, the education of the believers and their preparation to face whichever course God chooses for them. They will, then, be ready for all eventualities and equipped with God’s reassurance as they submit themselves to Him and let His will be done.
Human Short-Sightedness
“你的主确是常常监察的。”（第14节）他看见，记录，清算，并依照一个严格而精确的尺度予以报偿；这尺度不会出错，也不会超越公正的界限。它从不被表象所蒙蔽，因为它判断的是事物的本质。人类的尺度与标准则容易出现各种错误。人只能看到表象，除非他采用真主的尺度。
“Your Lord surely observes all.” (Verse 14) He sees, records, holds to account and rewards according to a strict and accurate measure which neither errs nor exceeds the limits of justice. It is never deceived by appearances because it judges the essence of things. Human measures and standards are liable to all sorts of errors. Man sees nothing beyond appearances unless he adopts the divine measure.
“至于人，当主以恩惠和安逸考验他时，他便说：‘我的主厚待了我。’但当主以限制他的给养来考验他时，他便说：‘我的主羞辱了我。’”（第15-16节）这就是人对于真主可能为他设定的种种考验的看法，无论是安乐还是困苦，富足还是匮乏。真主可能以安逸、尊荣、财富或地位来考验他，但他并未意识到所赐之物的考验性质。相反，他把这种恩赐视为自己配得真主尊崇的证明，视为真主拣选他享有特殊尊荣的凭据。这是一种把考验当作奖赏、把试炼当作结果的思维方式。它以为真主眼中的尊贵是以世俗的安逸来衡量的。
“As for man, whenever his Lord tries him by His generosity and with a life of ease, he says, My Lord is bountiful to me.’ But whenever He tries him by stinting his means, he says, My Lord has disgraced me.’“ (Verses 15-16) Such is man’s thinking about the various forms of trial God may set for him, be it comfort or hardship, abundance or scarcity. God may test him with comfort, honour, wealth or position but he does not realize the probationary nature of what he is given. Rather he considers the gesture as proof that he deserves to be honoured by God and as evidence that He has chosen him for a special honour. It is a line of thinking which mistakes trial for reward and test for result. It imagines honour in the sight of God to be measured by worldly comforts.
真主也可能通过限制人的财物来考验他，而人又会把考验误认为是赏赐，并以为这种考验是一种惩罚。他觉得真主使他贫穷，是为了羞辱他。
God may also try man by stinting his means, and man again mistakes trial for reward and imagines the test to be a retribution. He feels that God has made him poor in order to humiliate him.
在这两种情况中,人的观念都是有缺陷的。财富与贫穷都是真主为祂的仆人所设的考验的两种形式。丰裕的考验显示一个人是谦卑、感恩于主,还是傲慢、自大;相反方向的考验则显示他是耐心接受,还是烦躁、抱怨。人的回报,依照他所证明的自己而给予。他所得到或失去的世俗享受,并不是他的回报;人在真主面前的地位,与其所拥有的财物毫无关系,因为无论一个人善良还是邪恶,祂都会赐予或剥夺世俗的享受。缺乏信仰的人,无法理解真主赐予或剥夺世俗享受背后的智慧。
In both situations the human concept is faulty. Wealth and poverty are two forms of a test which God sets for His servants. A test with abundance reveals whether a man is humble and thankful to his Lord or arrogant and haughty, while a trial of the opposite kind reveals his patient acceptance or his irritability and fretfulness. A man’s reward is given according to what he proves himself to be. What he is given or denied of worldly comforts is not his reward, and a man’s standing in the sight of God is in no way related to his possessions, for He gives and denies worldly comforts regardless of whether a man is good or bad. A man devoid of faith cannot comprehend the wisdom behind God’s action of giving or denying worldly comforts.
然而,当他的心因信仰而明亮、真理在他面前显现时,他便认识到世俗财富的微不足道,以及考验之后所得回报的珍贵。因此,无论他是在世俗的富足还是匮乏中受到考验,他都为这份回报而努力。当他不再计较财富与贫穷这些虚浮的得失时,他便对自己的命运以及在主面前的地位感到安心。
However, when his mind is enlightened with faith and truth becomes apparent to him, he realizes the triviality of worldly riches and the value of the reward after the test. So he works for this reward whether he is tried with worldly abundance or scarcity. As he disregards the hollow considerations of wealth and poverty, he is reassured about his fate and his position in God’s sight.
在启示降临之时，《古兰经》所针对的，是一类在所有蒙昧时代（jāhiliyyah）社会中都普遍存在的人，他们已经与今生之外的那个世界断绝了一切联系。这类人对真主赐予或剥夺财富持有错误的看法，并奉行一套把所有尊荣都归于金钱和社会地位的价值观。
At the time of revelation, the Qur’ān addressed a kind of people common to all jāhiliyyah societies, one who had lost all relation with a world beyond our present life. Such people adopt this mistaken view about God’s granting or denial of wealth, and apply a set of values which reserve all honour to money and social standing.
因此,他们对财富的贪欲难以抗拒。它使他们贪婪、吝啬、悭吝。《古兰经》揭示了他们的真实心态。经文指出,他们的贪婪与吝啬,使他们无法理解真主考验的真正意义,无论这考验是赐予财富还是剥夺财富。"不然!你们不优待孤儿,你们也不互相劝勉供养贫民。你们贪婪地吞食遗产,你们酷爱财富。"(第17-20节)
Hence, their craving for wealth is irresistible. It makes them covetous, greedy and stingy. The Qur’ān reveals their true feelings. It states that their greed and stinginess are responsible for their inability to understand the true significance of divine trial, whether by granting or denying wealth. “No indeed; but you are not generous towards the orphan, nor do you urge one another to feed the needy. You devour the inheritance [of others] greedily, and you love wealth passionately.” (Verses 17-20)
真正的问题在于，人一旦拥有财富，便不再履行富人应尽的责任。他们不照顾失去父亲、因而需要保护与扶助的孤儿。他们也不互相勉励，为公共福利出力。这种彼此劝勉，确实是伊斯兰生活方式的一个重要特征。由于这些人不理解这场考验的意义，他们甚至不去设法通过照顾孤儿、互相勉励供养贫困者而成功地度过考验。相反，他们贪婪地吞食孤儿的遗产，并且肆无忌惮地贪求财富。
The real issue is that when people are given wealth they do not fulfil the duties demanded of the wealthy. They do not look after the young orphan who has lost his father and become, therefore, in need of protection and support. They do not urge one another to contribute to general welfare. Such mutual encouragement is indeed an important feature of the Islamic way of life. Since such people do not comprehend the significance of the trial, they do not even try to come out of it successfully by looking after the orphans and urging one another to feed the needy. On the contrary, they greedily devour the orphans’ inheritance, and unrestrainedly crave for wealth.
这是一种欲望，它会扼杀他们所有的高贵品格。
It is a craving which kills all their nobility.
在麦加,伊斯兰教面对的是一种普遍的敛财冲动,人们想方设法地积累财富。孤儿,尤其是孤女,处境软弱,这诱使许多人以种种方式剥夺他们的遗产。对财富的强烈热爱,以及通过高利贷和其他手段聚敛财富的渴望,是麦加社会的一个显著特征,也是一切无明(jāhiliyyah)社会在任何时代的显著特征。
In Makkah, Islam faced this common urge to accumulate wealth by every possible means. The weak position of orphans, and orphan girls in particular, tempted many to deprive them of their inheritance in different ways. The ardent love of wealth, the craving to accumulate it through usury and other means, was a distinctive feature of Makkan society as it is a distinctive feature of all jāhiliyyah societies at all times.
这几节经文不仅揭示了这种态度的真实本质，还对它加以谴责，并督促人们停止这种行为。从这些经文中重复的用语、韵律与节奏里，谴责之意显而易见："你们贪婪地吞噬他人的遗产，你们热烈地爱慕财富。"（第19-20节）
These few verses do not merely expose the true nature of such an attitude. They also condemn it and urge its discontinuation. Condemnation is evident in the repetition noted in these verses, their rhythm and metre: “You devour the inheritance [of others] greedily, and you love wealth passionately.” (Verses 19-20)
The Fateful Day
一旦他们对财富与贫困考验的错误观念被阐明，他们的卑劣态度被揭露，接下来便是关于审判日的严厉警告，而这警告是在考验的结果已经显明之后才出现的。这里的节奏非常有力："不然！当大地被彻底夷为平地，你的主降临，天使列队而来，那日，火狱被带近，那时人会想起，但想起又有何益！他会说：'唉，但愿我为今生预先做了准备！'那一日，无人能像祂那样惩罚；无人能像祂那样捆绑。"（第21-26节）
Once their erroneous concept of the trial with wealth and poverty is outlined, and their vile attitude is exposed there follows a stern warning about the Day of Judgement which comes after the result of the test is known. Here the rhythm is very powerful: “No indeed! When the earth is systematically levelled down, and your Lord comes, with the angels rank on rank, and on that day, hell is brought near, then man will remember, but how will that remembrance avail him! He shall say, ‘Oh, would that I had prepared for my life!’ On that day, none will punish as He punishes, and none will bind with chains as He binds.” (Verses 21-26)
对地上一切事物的彻底毁灭与夷平，是末日时淹没整个宇宙的剧变之一。真主与众天使降临的方式无法说明，但这一表述充满敬畏、惊惧与恐惧。将火狱拉近，也是同样的情形。我们理解为，那日火狱将非常接近其注定的居住者。至于实际如何发生、怎样发生，则属于真主选择留待那日才揭示的知识的一部分。
The total destruction of all that is on earth and its systematic levelling is one of the upheavals that overwhelm the universe on the Day of Resurrection. God’s coming with the angels is unexplained but the expression overflows with reverence, awe and fear. The same applies to bringing hell closer. We take it to mean that hell on that day will be very close to its prospective dwellers. What actually happens and how it happens is part of the divine knowledge God has chosen to withhold until that day.
这些经文节奏动人、音调铿锵，然而它所描绘的景象却令人心生畏惧，恐惧之色清晰地显现在人们的眼中。大地被逐步夷平；全能的真主审判众生；天使一排排整齐地站立，而火狱被迫近并预备就绪。
These verses, with their captivating rhythm and sharp notes, portray nevertheless a scene which strikes fear into people’s hearts, and makes it apparent in their eyes. The earth is being systematically levelled; God Almighty judges everyone; the angels stand there rank on rank, while hell is brought near and set in readiness.
"在那一刻，'人将会想起。'"那个人曾经对于以世俗财富或贫困进行考验背后的智慧毫无察觉；他贪婪地吞噬孤儿的遗产，贪求钱财而不顾孤儿和贫困者；他横行霸道，散播恶行，背弃神圣的指引。那时他将会想起真理，并审视自己所目睹的一切。
At that moment “man will remember.” Man, who lived unaware of the wisdom behind the trial with worldly riches or with deprivation; who devoured the inheritance of orphans greedily; who craved for money and did not care for the orphans or the needy; who tyrannized, spread corruption and turned away from divine guidance, will then remember the truth and take account of what he beholds.
但可惜为时已晚！"那时，这种觉醒又有什么益处呢？"（第23节）劝诫的时机已经过去，所以在审判日的觉醒和回报，对任何人都毫无益处。它仅仅是一种悲伤的表现，为今生曾被赋予却未被抓住的机会而悲叹。
But alas! It is too late: “But how will that remembrance avail him?” (Verse 23) The time for remembrance is over, so remembrance on the Day of Judgement and reward will not profit anybody. It serves merely as an act of grief for a chance given but not taken in this present life.
当人完全清楚自己处境的真相时,他会绝望地说:"唉,但愿我为我的生命预先作了准备!"(第24节)因为真正的生命,唯一配得上"生命"这个名称的,确实是后世的生命。那才是值得为之预备的生命。"唉,但愿我……"这是明显的懊悔与悲痛的叹息,但那时人能为自己所做的,也只有这些了。
When man is fully aware of the true nature of his situation he says despairingly, “Oh, would that I had prepared for my life!” (Verse 24) For the true life, the only one that deserves the name, is indeed the life hereafter. It is the one which is worth preparing for. “Oh, would that I had...” It is a sigh of evident regret and grief, but it is the most a man can do for himself then.
本章接着描绘人在悔恨地叹息与徒然地祈愿之后的命运:“在那日,没有谁像祂那样惩罚;也没有谁像祂那样捆绑。”(第25-26节)施以无可比拟之惩罚、以无人能及之方式捆绑的,正是全能的真主。这种神圣的惩罚与捆绑,在《古兰经》的其他章节中有详细说明,而此处的提及非常简略,主要强调其与人类行为的无可比拟。
The sūrah goes on to portray man’s fate after his desperate sighing and useless wishing: “On that day, none will punish as He punishes, and none will bind with chains as He binds.” (Verses 25-26) It is God Almighty who inflicts His incomparable punishment, and who binds as no one can bind. This divine punishment and binding are explained in detail in other parts of the Qur’ān, but the reference here is very brief, stressing mainly their incomparability to human action.
这里提到神圣的惩罚，让人想起前文所举的'Ād、Thamūd和法老的例子，以及人间暴君的暴行。那些暴君据说在他们的土地上制造了大量的腐败，包括对人施加肉体酷刑，用锁链和绳索捆绑他们。这最后几节经文是对先知和信士的告诫，提醒他们，他们的主必将惩罚那些酷刑折磨和捆绑他人的人。但这两种惩罚截然不同。任何受造物所能施加的酷刑都微不足道，而造物主所施加的惩罚才是严厉的。就让暴君们继续用他们的方式施加惩罚吧，形式各异。对财富的热切渴求，以及通过高利贷和其他手段积累财富的欲望，是麦加社会的显著特征，也是历代所有jāhiliyyah（蒙昧）社会的显著特征。
The reference to divine punishment here brings to mind the earlier reference to human tyranny in the given examples of the ‘Ād, Thamūd and Pharaoh. Those tyrants are stated to have spread much corruption in their lands, including physically torturing people and binding them with chains and ropes. These last verses serve as an address to the Prophet and the believers, reminding them that their Lord will punish and chain those who tortured and chained others. But the two kinds of punishment are entirely different. Meagre is the torture that any creature can administer, but great is that inflicted by the Creator. Let the tyrants continue with their punishment and in different ways. The ardent love of wealth, the craving to accumulate it through usury and other means, was a distinctive feature of Makkan society as it is a distinctive feature of all jāhiliyyah societies at all times.
这几节经文不仅揭示了这种态度的真实本质，还对它加以谴责，并督促人们停止这种行为。从这些经文中重复的用语、韵律与节奏里，谴责之意显而易见："你们贪婪地吞噬他人的遗产，你们热烈地爱慕财富。"（第19-20节）
These few verses do not merely expose the true nature of such an attitude. They also condemn it and urge its discontinuation. Condemnation is evident in the repetition noted in these verses, their rhythm and metre: “You devour the inheritance [of others] greedily, and you love wealth passionately.” (Verses 19-20)
The Fateful Day
一旦他们对财富与贫困考验的错误观念被阐明，他们的卑劣态度被揭露，接下来便是关于审判日的严厉警告，而这警告是在考验的结果已经显明之后才出现的。这里的节奏非常有力："不然！当大地被彻底夷为平地，你的主降临，天使列队而来，那日，火狱被带近，那时人会想起，但想起又有何益！他会说：'唉，但愿我为今生预先做了准备！'那一日，无人能像祂那样惩罚；无人能像祂那样捆绑。"（第21-26节）
Once their erroneous concept of the trial with wealth and poverty is outlined, and their vile attitude is exposed there follows a stern warning about the Day of Judgement which comes after the result of the test is known. Here the rhythm is very powerful: “No indeed! When the earth is systematically levelled down, and your Lord comes, with the angels rank on rank, and on that day, hell is brought near, then man will remember, but how will that remembrance avail him! He shall say, ‘Oh, would that I had prepared for my life!’ On that day, none will punish as He punishes, and none will bind with chains as He binds.” (Verses 21-26)
对地上一切事物的彻底毁灭与夷平，是末日时淹没整个宇宙的剧变之一。真主与众天使降临的方式无法说明，但这一表述充满敬畏、惊惧与恐惧。将火狱拉近，也是同样的情形。我们理解为，那日火狱将非常接近其注定的居住者。至于实际如何发生、怎样发生，则属于真主选择留待那日才揭示的知识的一部分。
The total destruction of all that is on earth and its systematic levelling is one of the upheavals that overwhelm the universe on the Day of Resurrection. God’s coming with the angels is unexplained but the expression overflows with reverence, awe and fear. The same applies to bringing hell closer. We take it to mean that hell on that day will be very close to its prospective dwellers. What actually happens and how it happens is part of the divine knowledge God has chosen to withhold until that day.
这些经文节奏动人、音调铿锵，然而它所描绘的景象却令人心生畏惧，恐惧之色清晰地显现在人们的眼中。大地被逐步夷平；全能的真主审判众生；天使一排排整齐地站立，而火狱被迫近并预备就绪。
These verses, with their captivating rhythm and sharp notes, portray nevertheless a scene which strikes fear into people’s hearts, and makes it apparent in their eyes. The earth is being systematically levelled; God Almighty judges everyone; the angels stand there rank on rank, while hell is brought near and set in readiness.
"在那一刻，'人将会想起。'"那个人曾经对于以世俗财富或贫困进行考验背后的智慧毫无察觉；他贪婪地吞噬孤儿的遗产，贪求钱财而不顾孤儿和贫困者；他横行霸道，散播恶行，背弃神圣的指引。那时他将会想起真理，并审视自己所目睹的一切。
At that moment “man will remember.” Man, who lived unaware of the wisdom behind the trial with worldly riches or with deprivation; who devoured the inheritance of orphans greedily; who craved for money and did not care for the orphans or the needy; who tyrannized, spread corruption and turned away from divine guidance, will then remember the truth and take account of what he beholds.
但可惜为时已晚！"那时，这种觉醒又有什么益处呢？"（第23节）劝诫的时机已经过去，所以在审判日的觉醒和回报，对任何人都毫无益处。它仅仅是一种悲伤的表现，为今生曾被赋予却未被抓住的机会而悲叹。
But alas! It is too late: “But how will that remembrance avail him?” (Verse 23) The time for remembrance is over, so remembrance on the Day of Judgement and reward will not profit anybody. It serves merely as an act of grief for a chance given but not taken in this present life.
当人充分意识到自己处境的真相时，他会绝望地说："唉，我本该为我的生命做好准备就好了！"（第24节）因为真正的生命，唯一配得上这个名称的生命，确实是后世的生命。它才是值得为之准备的。"唉，但愿我……"这是明显的悔恨与悲伤的叹息，但那时人能为自己做的，也就只有这些了。
When man is fully aware of the true nature of his situation he says despairingly, “Oh, would that I had prepared for my life” (Verse 24) For the true life, the only one that deserves the name, is indeed the life hereafter. It is the one which is worth preparing for. “Oh, would that I had...” It is a sigh of evident regret and grief, but it is the most a man can do for himself then.
本章接着描绘人在悔恨地叹息与徒然地祈愿之后的命运:“在那日,没有谁像祂那样惩罚;也没有谁像祂那样捆绑。”(第25-26节)施以无可比拟之惩罚、以无人能及之方式捆绑的,正是全能的真主。这种神圣的惩罚与捆绑,在《古兰经》的其他章节中有详细说明,而此处的提及非常简略,主要强调其与人类行为的无可比拟。
The sūrah goes on to portray man’s fate after his desperate sighing and useless wishing: “On that day, none will punish as He punishes, and none will bind with chains as He binds.” (Verses 25-26) It is God Almighty who inflicts His incomparable punishment, and who binds as no one can bind. This divine punishment and binding are explained in detail in other parts of the Qur’ān, but the reference here is very brief, stressing mainly their incomparability to human action.
这里提到的神圣惩罚，让人想起前文所举的'Ād、Thamūd和法老的例子，那些人是人间的暴君。据经文所述，那些暴君在地上大肆作恶，包括肉体折磨人，用锁链和绳索捆绑人。这最后几节经文是对先知ﷺ和信士们的劝慰，提醒他们：他们的主将惩罚那些折磨和捆绑他人的人，并以锁链捆住他们。但这两种惩罚截然不同。任何受造物所施加的折磨都是微不足道的，而造物主所施加的惩罚则极其严厉。让暴君们继续施加他们的惩罚和迫害吧；他们终将轮到自己，并将承受一种超乎一切想象的惩罚。
The reference to divine punishment here brings to mind the earlier reference to human tyranny in the given examples of the `Ād, Thamūd and Pharaoh. Those tyrants are stated to have spread much corruption in their lands, including physically torturing people and binding them with chains and ropes. These last verses serve as an address to the Prophet and the believers, reminding them that their Lord will punish and chain those who tortured and chained others. But the two kinds of punishment are entirely different. Meagre is the torture that any creature can administer, but great is that inflicted by the Creator. Let the tyrants continue with their punishment and persecution; they will have their turn and be the sufferers of a punishment which is beyond all imagination.
在这一切难以想象的恐怖之中，有一段来自高处的召唤，向信士们传达：“安宁的灵魂啊！你回到你的主那里，你既蒙喜悦，也使祂喜悦。你就与我的仆人们一同进入，进入我的乐园吧！”（经文27-30节）
Amidst all this unimaginable horror comes an address from on high to the believers: “Oh soul at peace! Return to your Lord, well pleased and well pleasing. Enter, then, together with My servants! Enter My paradise!” (Verses 27-30)
这是一段温柔、慈悲而令人安心的呼唤："安宁的灵魂啊！"（第27节）
It is a tender, compassionate and reassuring address: “Oh soul at peace!” (Verse 27)
它谈及自由与安逸，承接前文所提到的枷锁与磨难。
It speaks of freedom and ease, after the earlier reference to chains and affliction:
"回到你的主那里。"(第28节)在你于世上的疏离、与你所属之主的分离之后,现在就回到你的主那里——你与祂有着深厚的联系:"心满意足,为主所悦。"(第28节)这是一句温柔的召唤,传递着慈悲与安宁。"进入我的仆人之中,"(第29节)进入那些被选中享受此恩典的仆人之列。"进入我的乐园,"以领受主的慈悯与庇护。
“Return to your Lord.” (Verse 28) After your alienation on earth and your separation from the one you belong to. Return now to your Lord with whom you have strong ties: “well pleased and well pleasing.” (Verse 28) It is a gentle address which spreads compassion and satisfaction. “Enter, then, together with My servants, “ among those servants chosen to enjoy this divine grace.” Enter My paradise,” to receive God’s mercy and protection.
此段开篇所呼唤的“安宁的灵魂啊！”，营造出一种天堂般的氛围。信士的灵魂，是与其主安然相处的灵魂，对自己的道路坚定不移，对自己的归宿充满信心。它无论遇到顺境还是逆境，富裕还是贫困，都心满意足。它没有疑虑，远离过犯。柔和的旋律增添了亲密与宁静之感。至仁至慈的真主那庄严的容颜，带着全部的光辉，从高处俯视着这一切。
As it opens, this address generates an aura of heaven: “Oh soul at peace!” The believer’s is a soul at peace with its Lord, certain of its way, confident of its fate. It is a soul satisfied in all eventualities, happiness or affliction, wealth or poverty. It entertains no doubts; it is free from transgressions. The gentle music adds a feeling of intimacy and peace. The majestic face of God, the Compassionate, the Merciful, with all His splendour looks on from above.