这一段经文与第一段一样,开头叙述的是不信道者提出的指控、建议与反对意见,然后才转到他们对先知本人的言论。这样叙述的目的在于安慰先知。不过,在这一段中,我们也早早看到了对他们傲慢态度的惩罚,这一惩罚通过一系列关于后世的画面得以呈现。

This second passage of the sūrah, like the first, starts with the allegations, suggestions and objections made by the unbelievers as a prelude to their statements about the Prophet himself. All this is given here with the aim of comforting the Prophet. In this passage, however, we have an early account of the punishment in store for their arrogance, one which is posited in a series of images of the hereafter.

这一切都是对他们问题的回答：“为什么没有天使降临到我们这里？”或者“为什么我们看不到我们的主？”（第21节）

All this is given in reply to their question: “Why have no angels been sent down to us?’– or, ‘Why do we not see our Lord?” (Verse 21)

该章接着引述了他们对《古兰经》分段逐步降示的反对意见，并解释了其中的用意，以此安慰先知：每当不信者向他提出辩难时，真主的帮助随时都在。经文说："他们无论拿什么话来驳你，我都以真理和最佳的解释回答你。"（第33节）

The sūrah then quotes their objection to the revelation of the Qur’ān over a long period, and explains the purpose behind this, reassuring the Prophet that God’s help is ready at hand whenever the unbelievers challenge him: “Whenever they come to you with an argument, We shall reveal to you the truth and the best explanation.” (Verse 33)

该章描述了先前那些否认真主启示的民族所遭受的命运，向先知和不信者提及他们，特别提醒他们鲁特的民众所遭受的毁灭。这种警示的效果更为强烈，因为他们经过那座城镇，其遗迹诉说着它的可怕遭遇。然而，他们对此麻木不仁，眼前的景象并没有促使他们采取措施，以避免类似的命运。

The sūrah describes to the Prophet and the unbelievers the fate suffered by earlier communities which denied God’s messages, reminding them in particular of the destruction suffered by Lot’s people. This has a greater effect, because they pass by that township, with its remains telling its terrible story. Yet they are hardened to it, and its sight does not inspire them to take steps in order to avoid a similar fate.

这一切都是为了引出不信道者对先知的嘲讽以及他们对他的冒犯之言。这一章紧接着便以严厉的评论予以回应，将他们描绘得极其卑劣：“他们不过像牲畜一样。”

All this is given by way of introduction to the unbelievers’ ridicule of the Prophet and their offensive remarks about him. The sūrah immediately delivers a strong comment on this portraying them in a very contemptible light: “They are but like cattle.

“不，他们的迷误更加严重。”（第44节）

Nay, they are even far worse astray.” (Verse 44)

{那些不期望与我相见的人说："为什么不给我们降下天使？"或者说："为什么我们看不见我们的主？"的确，他们极其自负，而且傲慢放肆。在他们见到天使的那一天，罪人将得不到任何喜讯，他们会说："那是被禁止的阻隔！"我们将转向他们所做过的任何善功，并将其全部化为飞散的尘埃。在那一天，注定进入天堂的人将获得最好的居所和最美的安息之地。在那一天，天空将因云层而裂开，天使将被成行降下。}

Those who entertain no hope of meeting Us say: ‘Why have no angels been sent down to us?’ – or, ‘Why do we not see our Lord?’ Indeed, they are far too proud of themselves and they have been insolently overbearing. On the day when they shall see the angels, the sinners will receive no happy news then, and they will say: ‘a forbidding ban!’ We shall turn to whatever deeds they have done, and We shall transform it all into scattered dust. On that day, those destined for paradise will be graced with the best of abodes and the fairest place of repose. On the day when the skies shall be rent asunder with clouds, and the angels shall be sent down [in ranks].

在那一天,真正的主权唯属至仁主(SWT)。那将是不信道者极其痛苦的一天。在那一天,不义的人会咬自己的手,说:“但愿我曾跟从使者所指引的道路!哎呀,我真可悲!但愿我从未把某某人当作朋友!他确实在教诲已经降临到我这里之后,使我迷失了正道!”撒旦始终是欺骗人的。(第21至29节)

On that day, true sovereignty belongs to the Most Merciful [alone]. It will be a day of dire distress for the unbelievers. On that day the wrongdoer will bite his hands and say: ‘Would that I had followed the path shown to me by the Messenger. Oh, woe is me! Would that I had never taken so- and-so for a friend! He surely led me astray from the Reminder after it had come to me!’ Satan is ever treacherous to man. (Verses 21- 29)

不信道者不希望与真主相见。这意味着他们不期待这样的相见，也不把它纳入考虑，以决定自己之前的行为。在他们的内心，他们对真主没有任何敬畏之情。因此，他们随口说出那些期待与真主相见的人绝不会说的话。"那些不希望与我相见的人说：为什么没有天使降临到我们这里？或者，为什么我们看不见我们的主？"（第21节）

The unbelievers do not hope to meet God. This means that they do not expect such a meeting and do not take it into account so as to determine their prior behaviour. In their hearts they do not feel any awe of God. Hence, they are ready to make utterances that no one who expects to meet God would entertain. “Those who entertain no hope of meeting Us say: Why have no angels been sent down to us? – or, Why do we not see our Lord?” (Verse 21)

他们认为，真主的使者竟是一个凡人，这是不合情理的。他们要求派遣天使到他们面前，为这一信息的真实性作证，他们才肯信从。另一个要求是，他们要亲眼见到真主，才肯信仰祂。这种傲慢的态度，显露出一种与否认真主及其属性相关的无知，表明他们对真主毫无应有的敬重。他们有什么资格提出如此狂妄的要求？与全能的真主相比，他们算得了什么？在真主的主权之下，他们不过是空中漫无目的飘浮的一粒微尘，除非他们通过信仰真主，与真主建立联系，从祂那里获得力量。因此，同一节经文中的回答揭示了他们傲慢态度的根源："他们确实自视甚高，态度极其傲慢。"（第21节）

They considered it unreasonable that God’s Messenger should be a man. They demanded that angels be sent to them testifying to the truth of the message in order for them to believe in it. An alternative demand they made was that they should see God, so as to believe in Him. Such an overbearing attitude betrays the sort of ignorance associated with denying God and His attributes, having no proper esteem for Him. Who are they to make such overbearing demands? What are they in comparison with God Almighty? In God’s dominion, they are no more than a particle floating aimlessly in the air, unless they establish a bond between them and God through believing in Him, deriving their strength from Him. Hence, the reply given them in the same verse shows the source of their overbearing attitude: “Indeed, they are far too proud of themselves and they have been insolently overbearing.” (Verse 21)

在本章中,真主以天空被云层撕裂来恐吓不信道者。这或许是指那些巨大爆炸所产生的蒸汽所形成的云。到那一天,天使将降临不信道者那里,正如后者所要求的那样,但天使的任务不是证实先知的使命,而是依真主的命令惩罚不信道者:"那日,对于不信道者将是严重的苦难的日子。"(第26节)那么,既然天使的降临预示着如此巨大的苦难,他们为什么还要求天使降临到他们那里呢?

In this sūrah God threatens the unbelievers with the sky being rent asunder by clouds. This may be a reference to clouds formed out of the vapours produced by the great explosions. On that day, the angels will go to the unbelievers, as the latter suggested, but their task will not be to confirm the Prophet’s message, but rather to administer punishment to the unbelievers as God will have ordered: “It will be a day of dire distress for the unbelievers.” (Verse 26) So why do they want the angels to go to them when their arrival signals so much distress?

随后，这一章通过描绘未信道者所感到的悔恨与懊悔，展现了一幅图景。这幅图景被详尽地、细致地描绘出来，给人以无尽无休的印象：每一个不义者都咬着自己的手，以此表达懊悔之情。

The sūrah then portrays an image showing the regret and remorse felt by the unbelievers. It is portrayed at length, in detail, giving the impression that it is unending, where every wrongdoer bites his own hand in a gesture of regret:

在那一天，不义的人会咬自己的双手，说："但愿我曾经跟从使者所走的道路！哎呀，我真痛苦！但愿我从来没有把某某当作朋友！他确已使我偏离了已经降临到我面前的教诲！"撒旦始终是欺骗人的。（第27-29节）

On that day the wrongdoer will bite his hands and say: ‘Would that I had followed the path shown to me by the Messenger. Oh, woe is me! Would that I had never taken so- and-so for a friend He surely led me astray from the Reminder after it had come to me!’ Satan is ever treacherous to man. (Verses 27-29)

在不义者表达悔恨、声音中带着悲伤的时候，周围的一切都静止了。这里的节奏被刻意拉长，以增强音效。当我们诵读或聆听这些经文时，也仿佛参与了这份悔恨的表达。"在那日，不义的人会咬自己的双手。"（第27节）一只手还不够。他两只手轮流咬，因为他的悲伤与悔恨是如此强烈。这一动作本身十分常见，表达了做出动作之人的感受，因此它被清楚地展现出来。

Everything around the wrongdoing unbeliever is still, while he sends out expressions of regret, with sorrow marking his voice. The rhythm here is deliberately long to add to the sound effects. As we read or hear these verses, we also seem to participate in the expression of regret. “On that day the wrongdoer will bite his hands.” (Verse 27) One hand is not enough. He bites both, alternating from one to the other, because his sorrow and regret are so keen. The movement itself is very common, expressing what the person making it feels. Hence, it is shown in full clarity.

不义的人还会说："但愿我曾经与使者同行，遵循他所指引的道路！"（第27节）但愿我曾遵循他的道路，哪怕一步也不曾偏离！他这样说，是针对真主的使者，尽管他曾经否认真主会将使命托付给他这种可能性。

The wrongdoer will also say: “Would that I had followed the path shown to me by the Messenger!” (Verse 27) Would that I followed his way and had not moved a single step away from it! He says this about God’s Messenger despite the fact that he had denied the very possibility that God might have entrusted him with a message.

在这些关于审判日的场景之后，本章将我们带回今世，讨论不信道者对先知的态度，以及他们对《古兰经》从高处降示之方式的反对。本章这一部分同样以不信道者在审判日所遭遇之情景作结。

After these scenes of the Day of Judgement the sūrah brings us back to this world with a discussion of the unbelievers’ attitude towards the Prophet and their objections to the method of revealing the Qur’ān from on high. This part of the sūrah again ends with a scene of what happens to the unbelievers on the Day of Judgement.

使者将会说:"我的主啊!我的民众把这部《古兰经》弃之不顾!"这样,我为每位先知都设置了犯罪者中的敌人。你的主足以为你指引和援助。

And the Messenger will say: My Lord! My people have regarded this Qur’ān as something to be discarded!’ Thus against every prophet We have set up enemies from among those who are guilty. Sufficient is your Lord to provide guidance and support.

不信道者说:“《古兰经》为什么不一次降示给他?”这样降示,是为了借此坚定你的心,我也是逐段地把它诵给你的。他们无论拿什么难题来问你,我总会以真理和最佳的解释来回答你。那些被驱集到火狱里、面朝地而行的人,他们的处境是最恶劣的,也是离正道最远的。(第30-34节)

The unbelievers ask: ‘Why has not the Qur’ān been revealed to him all at once?’ Thus [it has been revealed] so that We might strengthen your heart with it, and We have imparted it to you by gradual revelation. Whenever they come to you with an argument, We shall reveal to you the truth and the best explanation. Those who will be gathered to hell on their faces – they will be worst in station and still farther away from the [right] path. (Verses 30-34)

他们抛弃了《古兰经》,而这部经是真主启示给祂的使者的,用来警告他们,并向他们解释人类前方的境况。他们拒绝聆听它,因为他们害怕自己会被它的信息所吸引。他们顽固地拒绝思考它的信息,而这信息本可以引导他们走向真理,给他们光明。尽管真主将它启示为人类生活的根本大法,引导人类走向一切美好之事,他们却对它关闭了心扉。"使者将说:'我的主啊!我的民众把这部《古兰经》当作被抛弃的东西!'"(第30节)他的主当然知道这一切,但真主的使者仍然提出了他的申诉,谦卑地陈述自己已竭尽全力,但他的民众依然固执地拒绝聆听《古兰经》并思考其信息。

They have abandoned the Qur’ān, which God revealed to His Messenger to warn and explain to them what lies ahead for mankind. They refused to listen to it because they feared they would be attracted to its message. Stubbornly, they refused to consider its message which would have guided them to the truth and given them light. Although God revealed it as a constitution for human life, guiding it to all that is best, they shut their minds to it. “And the Messenger will say: My Lord! My people have regarded this Qur’ān as something to he discarded!” (Verse 30) His Lord certainly knew this, but God’s Messenger made his complaint, humbly stating that he had exerted his best efforts, but still his people adamantly refused to listen to the Qur’ān and consider its message.

真主安慰祂的使者,告诉他历代先知都曾遭遇同样的情况。每位先知都有敌人,他们抛弃天启的指引,并刻意使人远离信仰。但真主必定引导祂的使者走上那条确保他们战胜邪恶与卑劣之敌的道路。"这样,我为每位先知都安置了犯罪者作敌人。你的主足以作指引者和援助者。"(第31节)

God comforts His Messenger, telling him that the same was the case with all earlier messengers. Every prophet has had enemies who discard divine guidance and deliberately turn people away from faith. But God is certain to guide His messengers to the way that ensures their victory over foul and wicked enemies. “Thus against every prophet We have set up enemies from among those who are guilty. Sufficient is your Lord to provide guidance and support.” (Verse 31)

这一章继续考察那些反对《古兰经》之恶人的论据。

The sūrah goes on examining the arguments of the wicked who stand in opposition to the Qur’ān:

不信道者说:"为什么不把《古兰经》一次降示给他呢?"这样降示,是为了借此坚定你的心;我已将它分段降示给你。(第32节)

The unbelievers ask: ‘Why has not the Qur’ān been revealed to him all at once?’ Thus [it has been revealed] so that We might strengthen your heart with it, and We have imparted it to you by gradual revelation. (Verse 32)

《古兰经》降示的目的，在于重新教育一个群体，并建立一种新的社会秩序。这样的任务需要时间。在正当的教育过程中，仅仅理解所说的词语是不够的，人还必须与其中的言辞以及所表达的思想发生互动。这种互动随后应当落实到现实生活之中。人性不会因为读了一本提供全新生活方式的书，就在一夜之间彻底改变。人性更可能是日复一日、一个方面接着一个方面地受到影响。这使人性有机会逐步而深入地理解它，并一点一点地习惯它，承担它所要求的责任。如此一来，人们就不会像面对一整套充满困难的完整教导时那样被吓退。这种循序渐进的方式，就像每天供给一顿新鲜而有营养的餐食，受用者因此变得更强健，更能从下一顿餐食中获益，并且享用得更加津津有味。

The purpose of revealing the Qur’ān is to re-educate a community and establish a new social order. Such a task requires time. In a process of proper education it is not enough to understand the words being said, rather one must interact with them as also with the ideas expressed. This interaction should then be brought into the practical world. Human nature does not go through a total transformation overnight, as a result of reading a book which provides a complete new way of life. It is more likely to be influenced day by day, and by one aspect after another. This gives human nature the chance to gradually, but thoroughly understand it, and to get used to it bit by bit, bearing the responsibilities it requires. Thus, people are not scared off as they might be were it presented in full, surrounded by difficulties. This gradual approach is like serving a fresh nourishing meal every day, from which the recipient becomes stronger and better able to benefit by the next meal, enjoying it even more.

《古兰经》提供了一套全面的生活方式，以及一套符合人类本性的教育体系。因为它是由造物主——那位彻知人性的真主——所启示的。正因如此，它按照穆斯林群体形成和成长过程中的真实需要，分段降示。它并非一部供人消遣或增长见闻的理论著作，而是要被完整地践行，每一项任务都要完成，每一条具体命令都要执行。事实上，它的经文就是一道道“当日的命令”，穆斯林一经领受便立即开始践行，正如战场上的军人每天领受作战命令一样。他们必须正确理解这些命令，与之互动，并将其付诸实施。

The Qur’ān provides a comprehensive way of life, as well as a system of education that suits human nature. For it is revealed by God, the Creator of human nature who knows it thoroughly. For this reason, it was revealed in parts, to suit the real needs of the Muslim community as it came into existence and began to grow. It is not meant to be a theoretical book which is read for enjoyment or increasing one’s knowledge. It is meant to be implemented in full, with every task accomplished and every detailed order carried out. Indeed its verses are ‘orders of the day’ which Muslims receive and start to implement immediately, just like military personnel receive their daily orders on the battlefield. They must understand these orders properly, interact with, and implement them.

该章接着简要提及此前那些拒绝神所启示之信息的民族，这些信息是神通过祂的使者传给他们的。首先提到的是穆萨（Moses），神赐予他哥哥哈伦（Aaron）作为他的支持。哈伦将与穆萨共同承担所交付的使命。他们奉命去对抗那些“否认我的迹象”的人，因为法老及其族人在穆萨和哈伦奉神的信息前去见他们之前，就已经否认了神的迹象。这些迹象随时都存在，提供了明确的证据。神的使者只是提醒人们，他们疏忽了这些迹象。在谈论他们的第二节经文结束之前，便简略地展示了他们的结局：“我彻底毁灭了这些人。”（第36节）

The sūrah then makes some quick and brief references to earlier communities who rejected God’s message, as given to them through His messengers. First we are told about Moses who was granted the support of his brother Aaron. Aaron was to share the task assigned to Moses. They were ordered to confront the people who ‘denied Our signs’, for Pharaoh and his people denied God’s signs even before Moses and Aaron were sent to them with God’s message. Such signs are available all the time, giving clear evidence. God’s messengers simply remind people of their negligence of such signs. Before the second verse speaking about them is completed, a quick picture of their fate is shown: “We utterly destroyed these people.” (Verse 36)

接下来提到努哈的族人“否认了他们的使者”，结果真主“使他们溺毙”。这里应当说明：努哈的族人只否认了努哈的讯息，他们的拒绝也只针对他一人；但我们必须记住，努哈所传的，正是所有真主使者所倡导的同一信仰。因此，当他们拒绝他所告诉他们的事时，就如同拒绝了所有的使者，而这些使者大多生活在他们所处的时代之后。真主说，祂“使他们成为世人的鉴戒”。（第37节）那场大洪水，即使时光流逝，也无法被遗忘。任何人只要以开放的心态，仔细审视那场洪水的结果，便会理解其中的教训。

This is followed by a reference to Noah’s people who ‘rejected their messengers’ and in consequence, God ‘caused them to drown’. It should be explained here that Noah’s people denied only Noah’s message and their rejection applied only to him, but we have to remember that Noah only preached the faith advocated by all God’s messengers. Hence, when they rejected what he told them, it was as though they rejected all messengers, most of whom lived after their own time. God states that He ‘made of them an example for mankind.’ (Verse 37) The great floods could not be forgotten despite the passage of time. Anyone who looks carefully at the result of that flood will understand its lesson, provided he approaches it with an open mind.

“为不义者，我已预备了痛苦的刑罚。”（第37节）此事现已备妥，无须再等待。我们注意到，经文以不义者的属性来称呼他们，而不是用代词，从文体上说用代词本也完全正确；但提及这一特质，正说明了他们受罚的原因。

“For the wrongdoers We have prepared grievous suffering.” (Verse 37) It is now ready, requiring no further waiting. We note that the wrongdoers are mentioned by their attribute, rather than by the use of a pronoun, which would have been perfectly correct from the point of view of style, but mentioning this quality explains the reason behind their punishment.

下一节经文将阿德族、赛莫德族、拉斯人，以及其间的许多世代归并在一起。"拉斯"指的是一口没有被妥善修筑的地下井。那些人住在也玛目的一个村庄里，他们杀害了被派到他们中间的先知。然而，泰伯里认为，他们就是《星辰》章（第85章）中所提到的那些人，据说他们点燃大火坑，要烧死所有的信士。无论真相如何，事实是：这些民族在接受了清晰的启示、得到了明确的教训之后，都遭遇了同样的命运。他们无人留心所被告知的话语，也无人能避开所被警告的可怕惩罚。

The next verse groups together the `Ād, Thamūd and the people of al-Rass, as well as many generations in between. Al-Rass refers to a ground well which was not properly built. Its people, who lived in a village in Yamāmah, killed the Prophet sent to them. Al-Ţabarī, however, says that they are the ones mentioned in Sūrah 85, The Constellations, as having lit a fire in a great pit to burn all the believers. Whatever the truth of this, the fact remains that all these communities faced the same fate after they were given a clear message, proffering clear lessons. None heeded what they were told and none averted the terrible fate against which they were warned.

在对早先各民族作了简要提及之后,本章接着讲到先知穆罕默德ﷺ遭受其族人嘲讽的情形。这承接了前文对他们傲慢以及反对《古兰经》启示方式的叙述。本章此前还描述了他们在复活日将遭遇的情形,以及早先不信者所遭受的命运。所有这些,都是为了在提及他们对先知的嘲讽之前,先给先知以安慰。他们被警告说,他们将沦落到比牲畜还低的地位:"当他们看见你时,他们把你当作嘲笑的对象,[说]:'这就是真主派来的使者吗?'"(第41节)

After this quick reference to earlier communities, the sūrah mentions the ridicule faced by the Prophet Muhammad (peace be upon him) from his people. This follows upon the earlier mention of their arrogance and objection to the method of revelation of the Qur’ān. The sūrah also earlier described what will happen to them on the Day of Resurrection, and also the fate suffered by earlier unbelievers. All this is given by way of solace to the Prophet before mentioning the ridicule they direct at him. They are warned that they will he placed in a position lower than that of animals: “When they see you, they make you a target of their mockery, [saying’: ‘Is this the one whom God has sent as His emissary?” (Verse 41)

在被选为真主的使者之前,穆罕默德在他的族人中享有很高的声望,他出身于一个显赫的家族和部落。他的诚实和品德提升了他的地位,人们给他起了个绰号“al-amīn”,意为“值得信赖的人”。当族人在由哪个部落来安放黑石的问题上陷入严重争执时,他们接受他作为仲裁者。当他召集族人,首次向他们宣告自己的使命时,他问他们,如果他告诉他们,在山丘后面有武装的人正在行动,准备袭击他们,他们是否会相信他。他们回答说:“会的,因为你深得我们的充分信任。”然而,当他向他们讲述自己的使命,并向他们诵读这部伟大的天启经典时,他们却嘲笑他说:“这就是真主派遣来作为使者的那个人吗?”这是残酷的嘲讽。然而,他们是否真的如此确信他应当受到这样的嘲讽,或者他所传讲的讯息也应当受到这样的对待呢?绝非如此!因为这一切都是古莱氏长老们精心策划的阴谋,意在贬低他伟大的人格,并抵消《古兰经》不可抗拒的感召力。他们觉得,这一新的讯息对他们的社会地位和经济地位构成了威胁。因此,他们想尽一切可以想到的办法来对抗它。

Prior to his choice as God’s Messenger, Muhammad was highly respected among his people, being the descendant of a leading family and tribe. His honesty and morality enhanced his position, as he was nicknamed al-amīn, which meant ‘the trustworthy’. When the community faced a serious dispute over which tribe should replace the Black Stone, they accepted him as arbiter. When he gathered them to give them the first news of his mission, he asked them whether they would believe him if he were to tell them that armed people were moving behind the hills, preparing to attack them, they said: “Yes, because you enjoy our full trust.” Yet when he told them of his mission and recited to them this great book of divine revelations, they ridiculed him, saying: ‘Is this the one whom God has sent as His emissary?’ This is cruel ridicule. Yet, were they so convinced that he deserved such ridicule, or that the message he preached also deserved it? Not at all! For it was all a scheme devised by the Quraysh elders to detract from his great personality and to counter the irresistible influence of the Qur’ān. They felt that the new message constituted a threat to their social and economic positions. Hence, they resorted to every conceivable means to counter it.

他们召集会议和大会，策划阴谋和战略，并商定应当对穆罕默德ﷺ提出怎样的指控，而他们心里清楚，这些不过是赤裸裸的谎言。

They convened meetings and conferences to devise plots and strategies, and to agree on what accusations they should level at Muhammad, knowing full well that they were only fabricating blatant lies.

该章随后转向先知，安慰他、宽慰他。他没有懈怠于传达使命，也没有在倡导这一使命时缺乏有力的论证。他绝不应当遭受他们加给他的嘲讽与戏弄。恶劣的是他们自己。他们把自己的私欲当作所拜的偶像。他们对于所采取的立场没有任何依据。这样的人，又怎能拿出哪怕是看似有理的论证呢？

The sūrah then addresses the Prophet consoling and comforting him. He did not fail to deliver his message or to employ strong arguments in advocating it. He certainly deserved nothing of the mockery and ridicule they levelled at him. It is they that are wicked. They make their own desires an idol which they worship. They have no argument for the stand they adopted. How could such a person formulate even the semblance of an argument?

“你有没有想过那把自己的私欲当作神明的人？你还能为他负责吗？”（第43节）这节经文的措辞经过精心设计，描绘了一个人的心理状态：他不顾公认的准则和价值，只顺从自己的私欲，除了自己的享乐之外别无崇拜。他不采用任何标准，不承认任何价值，也不接受任何道理。一旦他的欲望明确指向某个方向，他便像顺从强大主人的奴隶一样紧紧跟随。

“Have you considered the one who makes his desires his deity? Could you then, be held responsible for him?” (Verse 43) This verse is carefully phrased to paint a picture showing the psychological condition of a person who pays no heed to accepted standards or values. Instead, they only submit to their own desires and worship none but their own pleasure. They apply no standard, recognize no value, acknowledge no logic. Once their desire moves clearly in a particular direction, they follow like slaves submitting to a powerful master.

无限尊贵的真主，以慈爱和怜悯的口吻，向他的仆人和使者说话，提及这类人。祂问他：

God, who is limitless in His glory, addresses His servant and Messenger in a kindly and compassionate manner, referring to this type of person. He asks him:

“你有没有考虑过……”他接着描绘了一个人的形象：此人不顾真理、逻辑和合理的论证。他这样安慰先知，使先知不至于因未能引导一个本无接受引导之倾向的人而过于失望。因此，先知无需为这样的人而挂怀。

“Have you considered...” He follows this by drawing a picture of a man who pays no regard to truth, logic or sound argument. He comforts the Prophet so that he does not feel too disappointed at having failed to guide someone who has no propensity to follow guidance. Hence, the Prophet need not concern himself with such people:

“那么，你能为他承担责任吗？”（第43节）

“Could you, then, be held responsible for him?” (Verse 43)

该章进一步嘲讽那些屈从私欲、崇拜自身欲望、对真理视而不见的人。它把他们与没有听觉和理智的牲畜等同起来。接着又进行更进一步的嘲讽，表明这些人甚至比牲畜还不如："你以为他们中的多数人能听、能理解吗？他们只像牲畜，不，他们比牲畜还要迷误。"（第44节）

The sūrah hurls further ridicule on those who submit to their lust and worship their desire, turning a blind eye to the truth. It puts them on the same level as animals which are devoid of hearing or logic. This is followed by yet more ridicule which shows such people as even inferior to animals: “Or do you think that most of them listen and use their reason? They are but like cattle. Nay, they are even far worse astray.” (Verse 44)