这一章是一首深沉而平和的乐章,引人沉思、怀有希望,也令人心生敬畏。它提醒人要为清算之日做好准备。它将人的心灵带入两个广阔的境界:一是后世的生活,那里有无限的世界和震撼的场景;二是可见的存在界,其中有真主在一切共享这一存在的受造物中所布设的迹象,供every人观看。在这两幅宏大的图景之后,本章提醒人们注意末日的清算、真主的大能,以及必然回归于祂的事实。通篇的风格以其语调的深沉为特征。

This sūrah is a deep and calm melody which invites meditation, hope and fear. It warns man to be ready for the day of reckoning. It carries man’s heart into two vast spheres: the life hereafter with its limitless world and moving scenes; and the visible sphere of existence, with the signs God has spread in all the creatures sharing this existence held out for everyone to see. After these two great scenarios, the sūrah reminds man of the reckoning on the Day of Judgement, of God’s power, and of the inevitable return to Him. Throughout, the style is characterized by its depth of tone:

它平静，却极其有效、强大而令人惊叹。

it is calm but highly effective, powerful and awesome.

“你听说过那笼罩一切的事件的故事吗？”（第1节）以这句引言开始，这一章旨在使人心转向真主，提醒世人留意祂在宇宙中的迹象、祂在末日的清算，以及祂必定给予的报酬。它以这样的提问开篇，其中蕴含着事件的重大，并暗示一个肯定的陈述。它指出，关于后世的问题早已得到确认，此前也已有过多次警示。复活日在此被赋予一个新名称——“笼罩者”，这暗示一场灾难将降临人类，并以其恐怖将他们笼罩。这是本卷所收各章中提到的众多富有感染力的名称之一。其他的还有：“压倒者”“震耳者”“惊骇的事件”。它们都与这些章节的总体基调和性质相契合。

“Have you heard the story of the Enveloper?” (Verse 1) With this introduction, the sūrah wants to make hearts turn back to God, to remind men of His signs in the universe, His reckoning on the Day of Judgement, and His certain reward. It starts with this inquiry, which implies greatness and indicates a positive statement. It points out that the question of the hereafter had already been affirmed and earlier reminders had been given. The Day of Resurrection is here given a new name, “the Enveloper”, which suggests that a calamity will befall mankind and envelop them with its horrors. It is one of the many evocative names mentioned in the sūrahs included in this volume. Others are: The Overwhelming, The Deafening, The Stunning Event. They all suit the general tone and nature of these sūrahs.

每当先知ﷺ聆听这章经文时,他都感到“你是否听说……”这句话是直接对他说的,仿佛他是第一次从他的主那里直接领受到这番话。他因此深受感动。这种神圣启示的真实性始终萦绕在他的心中。 据奥马尔·本·迈蒙的传述,先知ﷺ有一次经过一位正在诵读此章的妇女身旁。当她读到“你是否听说过那笼罩一切的(灾难)的消息?”时,先知ﷺ停下脚步聆听,并说:“是的,我听说过了。” 然而,这句经文的称呼仍是一般性的,针对每一位聆听《古兰经》的人。“笼罩者”的故事是《古兰经》中反复出现的主题,它提醒世人想到后世,警告人们后世的惩罚,并许诺后世的报酬。这个故事旨在唤醒人们的良知,激发他们的畏惧与忧虑,也激发他们的希望与期待。

Whenever the Prophet (peace be upon him) listened to this sūrah, he felt that the address “Have you heard...” was directed to him personally, as if he was receiving it from his Lord directly for the first time. He was extremely moved by this. The reality of this divine address was always present in his mind. A tradition related by `Umar ibn Maymūn says that the Prophet once passed by a woman who was reading this sūrah. When she read “Have you heard the story of the Enveloper...?” he stopped to listen and said “Yes, I have heard it.” The address is nevertheless a general one, directed at everyone who hears the Qur’ān. The story of the Enveloper is an oft-repeated theme in the Qur’ān, reminding men of the hereafter, warning them of its punishment, and promising its rewards. It is a story which aims to awaken people’s consciences, to arouse their fear and apprehension as well as their hope and expectancy.

该章以一个问句开始：“你听说过那笼罩一切的（事件）的故事吗？”（第1节）随后叙述了其中的一部分：“那日，有些面容萎靡，因劳碌而疲惫，因疲倦而憔悴，将要进入炽热的火中，被饮以沸腾泉水。他们的食物只有干刺，既不能滋养，也不能充饥。”（第2至7节）先描述苦难与折磨的场景，再描述喜悦的场景，因为前者更贴近该事件的名称“笼罩”所蕴含的意味，以及它所引发的印象。

The sūrah opens with a question: “Have you heard the story of the Enveloper?” (Verse 1) It follows this by relating part of its story: “Some faces on that day are downcast, labour weary, worn out, about to enter a scorching fire, made to drink from a boiling fountain. Their only food shall be nothing but dry thorns, which will neither nourish nor satisfy their hunger.” (Verses 2-7) The scene of suffering and torture is given before the scene of joy, because the former is closer to the connotations of the name given to the event, the Enveloper, and the impressions it generates.

因此我们得知，在那一天，有些脸面会显得卑微、沮丧而疲惫。它们属于那些辛劳奔波、却得不到满意结果的人。事实上，他们所得的结果是彻底的落空，这使他们更加失望，也使他们的脸上露出屈辱与疲惫的神色。

Thus we are told that there are on that day faces which look humble, downcast and worn out. They belong to people who have laboured and toiled without satisfactory results. Indeed the results they get are a total loss, which increases their disappointment, and causes looks of humiliation and exhaustion on their faces.

因此，他们被描述为“劳苦疲惫”。（第3节）他们所做的辛劳，并非为了真主的事业，而是为了别的东西。他们的劳作完全是为了自己和家人，为了今世的野心。然而到了收获劳作果实的时候，他们却没有为来世做任何准备。因此，他们面对终局时，交织着屈辱、疲惫、痛苦与绝望。除此之外，他们还要在“烈火”中焚烧。（第4节）

Hence they are described as “labour weary, worn out”. (Verse 3) They had laboured and toiled for something other than God’s cause. Their work was totally for themselves and their families, for their own ambitions in the life of this world. Then they come to reap the fruits of their toil, not having made any provision for their future life. Hence they face the end with a mixture of humiliation, exhaustion, misery and hopelessness. In addition to all this they roast “at a scorching fire.” (Verse 4)

他们会被使饮用沸水泉的水。他们的食物只有干枯的荆棘，既不能滋养身体，也不能充饥。（第5-7节）阿拉伯文本使用的术语是“ḍarī‘”，这里译为“干枯的荆棘”。然而，有些注释家认为，它指的是火狱中的一种火树。这一解释基于已有启示关于“zaqqūm树”的描述，该树生长在火狱的中心。也有人说，它是一种仙人掌类的荆棘，青绿时被称为“shabraq”，骆驼会吃它；但当它完全长成后便会变得有毒，不能食用。无论它实际是什么，它都是一种与《古兰经》中提到的“ghislīn”和“ghassāq”（《古兰经》用来指火狱中所能得到的食物的名称）同类的食物，既不能滋养身体，也不能平息饥饿。

They are “made to drink from a boiling fountain. Their only food shall be nothing but dry thorns, which will neither nourish nor satisfy their hunger.” (Verses 5-7) The Arabic text uses the term đarī`, which is translated here as ‘dry thorns’. However, some commentators say that it refers to a tree of fire in hell. This explanation is based on what has been revealed about the tree of zaqqūm which grows at the centre of hell. It is also said to be a kind of cactus thorn, which when green is called shabraq and is eaten by camels. However, when it is fully grown it becomes poisonous and cannot be eaten. Whatever it is in reality, it is a kind of food like ghislīn and ghassāq [names given in the Qur’ān to refer to the food available in hell] which neither nourishes nor appeases hunger.

当这段关于后世的叙述接近尾声时，本章转而谈到现世。现世本身就是真主全能与完美安排的体现："让他们思考骆驼是怎样被创造的；天空是怎样被高高举起的；山岭是怎样被竖立的；大地是怎样被铺展的。"（第17至20节）这四节简短的经文将阿拉伯人的生活世界连接起来——《古兰经》最先所面对的正是这群人。它们也串联起宇宙中几个显著的造物：天空、大地、山岭和骆驼。其中骆驼代表所有牲畜，不过骆驼有其独特之处，对阿拉伯人而言更具特殊的价值。

When this account of the hereafter comes to its close, the sūrah refers to the present world, which is in itself a manifestation of the power and perfect planning of God, the Almighty: “Let them reflect on the camels, how they were created; and heaven, how it is raised aloft; and the mountains, how they are hoisted; and the earth, how it is spread out.” (Verses 17-20) These four short verses join together the boundaries of the world of the Arabs — the first people to be addressed by the Qur’ān. They also group together the prominent ends of creation in the universe as they speak of the sky, earth, mountains and camels. The last of these stands for all animals, although the camel has its own distinctive features and a special value for Arabs.

这些造物的各个方面——天空、大地、山脉和动物——无论人身处何方，始终呈现在他面前。无论人类的文明程度和科学进步达到何种水平，它们始终存在于他的世界之中，存在于他的意识范围之内。当他思考它们的作用时，它们会向他暗示彼岸的某些事物。在它们每一样之中，都有一个造化的奇迹。造物主独特而无与伦比的创造之工在它们身上清晰可见，仅此一点便足以指明真正的信仰。因此，《古兰经》将每一个人的注意力引向它们。

All these aspects of creation — the sky, earth, mountains and animals — are always in front of man wherever he is. Whatever man’s level of civilization and scientific advancement, they remain within his world and within his sphere of consciousness. When he considers their roles, they suggest to him something of what lies beyond. In each of them there is a miracle of creation. The distinctive, incomparable work of the Creator is clear in them all, and this alone is sufficient to indicate the true faith. Hence the Qur’ān directs to them the attention of every human being.

“让他们思考骆驼，它们是怎样被创造的。”（第17节）骆驼是阿拉伯人最重要的动物。它是他的交通工具，也用来驮运他的财物。它给他提供食物和饮水。人们用它的毛和皮制作衣物和帐篷。此外，骆驼在所有动物中独一无二。尽管它力气大、体型大、身躯结实，却非常温顺：一个小男孩就能驾驭它。它为人类提供巨大的服务，同时饲养成本低廉，食物也容易找到。而且，它是唯一能够忍受饥饿、口渴、繁重劳作和恶劣条件的动物。它的外形还有一个特别之处，与此处所描绘的景象完美契合，这一点稍后将另行讨论。

“Let them reflect on the camels, how they were created.” (Verse 17) The camel was the most important animal for the Arab. It was his means of transport which also carried his belongings. It gave him food and drink. From its hair and skin he made his clothes and dwellings. Besides, the camel is unique among all animals. Despite its strength, size and firm build, it is tame: a young boy can manage it. It gives man great service and, at the same time, it is inexpensive to keep and its food is easy to find. Moreover, it is the only animal to endure hunger, thirst, hard work and poor conditions. Its shape has also a special characteristic which is in perfect harmony with the portrait drawn here, and this will be discussed later on.

所以,《古兰经》要求其最初的听众去思考骆驼是如何被造的。这并不需要他们完成什么艰难的任务,也不需要他们去探索任何晦涩的科学领域。"让他们思考骆驼,它们是怎样被创造的。"(第17节)骆驼是他们世界的一部分,他们只需观察并思考骆驼是如何被造得最适合其角色的;它们的外形和构造如何与其环境和功能完美契合。人没有创造骆驼,骆驼也不是自己创造了自己。因此,它们必定是由至高的造物主所造,祂的造化彰显了祂无限的能力与完美的规划,并证明了祂的存在。

在先前论述了后世之后，并指出了宇宙中一些显而易见的迹象，本章转而对先知（愿主赐他平安）讲述他使命的性质以及他职责的界限。最后，它向世人发出一句总结性的提醒：“故你当劝诫他们，你的职责只是劝诫。你不是他们的监督者。但谁背弃而不信，真主必以最重的刑罚惩罚他。他们必定归于我，届时我将清算他们。”（第21-26节）

Having dealt first with the hereafter, and pointed out some apparent aspects of the universe, the sūrah now addresses the Prophet, (peace be upon him), laying down the nature of his mission and limits of his role. It then concludes with a final reminder to mankind: “Therefore exhort them; your task is only to exhort. You are not their overseer. But he who turns his back and disbelieves, God shall inflict on him the greatest suffering. To Us they shall surely return, when We shall bring them to account.” (Verses 21-26)

因此，你要提醒他们后世与宇宙，以及二者中所包含的一切。你的具体任务就是提醒世人，除此之外你别无其他职责。这确实是你的使命，你也已被赋予了相应的能力。

Remind them, then, of the hereafter and the universe, and all there is in each of them. Your specific task is to remind people, and you have no other role. This is indeed your mission for which you have been suitably equipped.

“你不是他们的监督者。”（第22节）你无法掌控他们的内心，也不能强迫他们接受信仰。人心掌握在至仁至慈的真主手中。圣战（Jihād），意为为主的事业而奋斗，后来成为先知和所有穆斯林的义务，但它的目的并不是以武力使人皈依伊斯兰教。它的唯一目标，是扫除伊斯兰信息传递路上的一切障碍，使其能够自由传播，使人们不被阻止聆听，也不因聆听而遭受迫害。这正是先知所能承担的职责：清除阻碍他传达使命的种种障碍。

“You are not their overseer.” (Verse 22) You have no control over their hearts and you cannot compel them to adopt the faith. Men’s hearts are in the hands of God, the Merciful. Jihād, which means striving for God’s cause and which was later made a duty of the Prophet and all Muslims, did not aim at converting people to Islam by force. Its only aim was to remove all hindrances in the way of the Islamic message, so that it could be delivered freely, and people would not be prevented from listening to it or be persecuted for doing so. This is the role the Prophet can fulfil: to remove the obstacles which prevent him from delivering his message.

关于先知的使命仅限于提醒世人、传达真主的讯息，这一观点在《古兰经》中屡次重申、着重强调。这种强调有几方面的原因，其中第一个在于：使先知从传达讯息之后引导伊斯兰使命发展方向的沉重负担中解脱出来。

The notion that the Prophet’s mission is confined to reminding people and delivering God’s message is often repeated and stressed in the Qur’ān. There are several reasons for this emphasis, the first of which is to relieve the Prophet of the heavy burden of directing the course of the Islamic message once he has conveyed it.

他必须把结果交由真主来决定。人们渴望使真理获胜、使众人得享其绝对善果的心情是如此强烈，以至于需要反复提醒，好让这一使命的倡导者能够将自己的私欲和野心与使命本身区分开来。当这一区分清晰之后，他们便会不顾反应与后果，履行自己的职责。因此，伊斯兰的倡导者不会为谁信了教、谁没有信教而烦恼。这一重担不由他们承担，而在逆境之时尤其沉重——那时积极的回应变得稀少，敌人却比比皆是。

He must leave it to God to decide its course. The urgency of the human yearning to win victory for the truth and to get people to benefit from its absolute goodness is so keen that such repetition is required to make the advocates of this message distinguish their own desires and ambitions from their mission. When this distinction is clear, they proceed in fulfilment of their duty, regardless of the response and consequence. Thus advocates of Islam do not worry themselves over who has accepted the faith and who has not. They are not charged with this burden, which becomes particularly heavy at times of adversity, when a favourable response becomes a rarity and enemies abound.