这篇苏拉的部分经文在麦加降示，部分在麦地那降示，从所论及的主题即可看出。我们特别注意到，第38至41节允许穆斯林群体进行战斗，第60节讲到以同等方式回应他人对穆斯林施加的惩罚，这两段经文都是在麦地那降示的。穆斯林只有在先知迁徙到麦地那、并在那里建立穆斯林国家之后，才被允许战斗或施行同等的惩罚。在此之前，先知曾表示，他尚未接到允许此类行动的指示。当时麦地那人向他表示效忠，并承诺支持他，他们说愿意在米纳杀死所有不信者。对此，他回答说：“我没有受命去做这样的事。”但当麦地那成为穆斯林国家的土地之后，真主准许人们战斗，以抵御不信者的侵略，并捍卫信仰与崇拜的自由。

Parts of this sūrah were revealed in Makkah and other parts in Madīnah, as is evident from the topics addressed. We note in particular that verses 38-41, which give the Muslim community permission to fight, and verse 60, which speaks about meting out the same punishment that is inflicted on Muslims by others, were revealed in Madīnah. Muslims were only allowed to fight or to exact similar punishment after the Prophet’s migration to Madīnah and the establishment of the Muslim state there. Prior to that, the Prophet stated that he had not received any directives allowing such action. He was replying to an offer made by the people of Madīnah who pledged their support to him. They stated that they were ready to kill all the unbelievers in Minā. In response, he said: “I have not been told to do such a thing.” But when Madīnah became the land of the Muslim state, God permitted fighting to repel the unbelievers’ aggression and to defend the freedom of belief and worship.

就其主题和总体氛围而言,该章更接近麦加时期启示的古兰经章节。真主的独一性、警告人们留意末日、人类必将复活的证据、以归因真主同伴为基础的异教信仰之谬误、审判日的景象,以及提请人们注意指向真主存在与大能的普遍迹象,这些在该章中都十分突出。然而,通常见于麦地那时期启示的章节中所论述的诸多议题,在此章中同样显著。除了允许穆斯林群体为真主的事业而战,该章还论及信仰自由、真主对抗击侵略者之人的支持之应许,以及为真主的事业而战的命令。

In its subject matter and its general ambiance, the sūrah appears closer to the Qur’ānic sūrahs revealed in Makkah. Issues like God’s oneness, the warning to be watchful for the Last Hour, evidence for the inevitable resurrection of all mankind, the fallacy of pagan beliefs based on associating partners with God, the scenes of the Day of Judgement, and drawing attention to universal signs pointing to God’s existence and power, are all very prominent in the sūrah. Yet equally prominent are the many issues normally addressed in sūrahs revealed in Madīnah. Apart from giving permission to the Muslim community to fight for God’s cause, the sūrah addresses freedom of worship, the promises of God’s support to those who fight to repel aggression, and the order to fight for God’s cause.

一个开场的震撼 本章在其各个场景和所引用的例证中所营造的印象，是力量、威势、刚强与敬畏。它发出清晰的警示，唤醒我们的敬主意识，使我们畏惧真主，顺服他的旨意。

A Starting Jolt The impressions the sūrah generates in its various scenes and cited examples are those of power, strength, toughness and awe. It delivers clear warnings and alerts our sense of God consciousness, of fearing Him and submitting to His will.

复活场景开篇便充满力量，令人心生畏惧："人们啊！你们应当敬畏你们的主。末日的震动确是可怕的。在那一天，每个哺乳的母亲都会忘记她所哺育的婴儿，每个怀孕的妇女都会流产，你会看到人们如醉如痴，其实他们并没有醉，而是真主的刑罚太严厉了。"（第1-2节）

The scene of resurrection at the outset is one of power, striking fear in people’s hearts: “Mankind! Have fear of your Lord. The violent convulsion at the Last Hour will be awesome indeed. On the day when it comes, every suckling mother will utterly forget her nursling, and every woman heavy with child will cast her burden; and it will seem to you that all mankind are drunk, although they are not drunk. But severe indeed will be God’s punishment.” (Verses 1-2)

同样的情形也适用于描写后世刑罚的经文："至于不信道的人，将为他们裁出火的衣服；将把滚烫的水浇在他们的头上，使他们腹中所有的东西和皮肤都被熔化。此外，他们还将受到铁钩的击打。每当他们因痛苦想要逃出来时，就会被送回去，并且有人会对他们说：'你们尝尝火的刑罚吧！'"（第19-22节）

The same may be said of the scene describing punishment in the hereafter: “For the unbelievers garments of fire shall be cut out; and scalding water will be poured over their heads, melting all that is in their bellies and their skin. In addition, there will be grips of iron for them. Whenever, in their anguish, they try to get out, they are returned there, and will be told: ‘Taste the torment of fire.’” (Verses 19-22)

以下是对这些章节中生动比喻的描绘:"谁以物配主,就像从天上坠落的人,被飞鸟抓走,或被狂风吹到远方。"(第31节)同样生动的是对那些已经失去获得真主佑助希望之人的描述:"如果有人认为真主在今世和后世都不会佑助他,那就让他把一根绳子伸向天空,然后切断自己,再看看他的计谋能否消除那使他愤怒的事情。"(第15节)

A very vivid image is drawn showing the status of one who associates partners with God: “He who associates partners with God is like one who is hurling down from the skies; whereupon he is snatched by the birds, or blown away by the wind to a far-off place.” (Verse 31) Equally vivid is the description of the one who has lost hope of ever being granted God’s support: “If anyone thinks that God will not succour him in this world and in the life to come, let him stretch out a rope to the sky and then cut himself off and then let him see whether his scheme will remove that which has enraged him.” (Verse 15)

描绘因不义而被毁灭的城镇的场景同样具有震撼力：“我毁灭过多少城镇，它们曾沉溺于作恶，如今却沦为废墟。多少井被弃置荒废，多少高耸的宫殿空无一人。”（第45节）

The scene depicting the townships destroyed on account of their wrongdoing also emits power: “How many a township have We destroyed because it had been immersed in evildoing. Now they lie in desolate ruin. How many a well lies abandoned, and how many a proud palace lies empty.” (Verse 45)

这些关于力量与敬畏的意象，与严肃的命令和指定的任务相伴而行；此外还有为使用武力抵御侵略所给出的理由，以及对赐予胜利与权力的坚定许诺。这些内容又再次强调了真主的大能，以及所谓同伴的软弱。属于第一类的例子如下：“凡遭受攻击的人，已获准还击，因为他们受了欺压。真主确能使他们获胜。他们是无理地被逐出家园的人，其唯一的理由只是他们说：‘我们的主是真主！’假如真主不以一部分人抵制另一部分人，修道院、教堂、犹太会堂和清真寺——其中都广为提及真主之名——必定早已被摧毁。真主必定帮助那帮助祂事业的人。真主确是至强的、万能的。他们是这样的人：如果我使他们在大地上获得权力，他们就谨守拜功，完纳天课，劝善戒恶。万事的最终归宿，全在真主。”（第39至41节）

Such images of power and awe are coupled with serious orders and assigned tasks in addition to the justification given for the use of power to repel aggression and the firm promise to grant victory and power. This is re-emphasized in reference to God’s might and the weakness of His alleged partners. Belonging to the first group is the following example: “Permission to fight is given to those against whom war is waged, because they have been wronged. Most certainly, God has the power to grant them victory. These are the ones who have been driven from their homelands against all right for no other reason than their saying, ‘Our Lord is God!’ Were it not that God repels some people y means of others, monasteries, churches, synagogues and mosques - all of which God’s name is abundantly extolled – would surely have been destroyed. God will most certainly succour him who succours God’s cause. God is certainly Most Powerful, Almighty. They are those who, if We firmly establish them on earth, attend regularly to their prayers, give in charity, enjoin the doing of what is right and forbid the doing of what is wrong. With God rests the final outcome of all events.” (Verses 39-41)

例如第二种类型的一个例子是:"人哪!现在有一个比喻,你们要留心听:你们舍真主而祈祷的那些,即使联合起来,也不能创造一只苍蝇;如果苍蝇夺去他们的什么东西,他们也不能从苍蝇那里夺回。祈求者与被祈求者,都是多么软弱啊!他们没有真正认识真主。真主确是至强的,确是万能的。"(章节 73-74)

An example of the second type is: “Mankind! An aphorism is set forth; hearken, then, to it. Those beings whom you invoke instead of God cannot create a fly, even though they were to join all their forces to that end. If a fly robs them of anything, they cannot rescue it from him! Weak indeed is the seeker, and weak the sought! No true understanding of God have they. God is certainly Most Powerful, Almighty.” (Verses 73-74)

除此之外，我们还能察觉到经文中反复的呼吁：要敬畏真主，要对真主怀有敬畏之心。本章开篇第一节便发出这一呼吁，此后又一再重复。

Beyond all this we discern the repeated call to remain God-fearing and to stand in awe of God. The sūrah starts with this call in its first verse, and repeats it time and again:

“人啊！你们应当敬畏你们的主。末日的地震确实是很可怕的。”（第1节）“凡尊崇真主所设的标志的人，那便是出于内心的敬畏。”（第32节）“你们的主是独一的主。”

“Mankind! Have fear of your Lord. The violent convulsion at the Last Hour will be awesome indeed.” (Verse 1) “Anyone who honours the symbols set up by God [shows evidence of] God-consciousness in people’s hearts.” (Verse 32) “Your God is the One and Only God.

因此,你们要向祂顺服。你要向谦卑的人报喜,当提到真主时,他们的心便会因敬畏而战栗。”(第34-35节)“它们的肉和血绝不能达到真主,唯有你们的敬畏才能达到祂。”(第37节)

Hence, surrender yourselves to Him. Give good news to those who are humble, whose hearts tremble with awe whenever God is mentioned.” (Verses 34-35) “Never does their meat or their blood reach God; it is your piety that reaches Him.” (Verse 37)

该章还充满了关于宇宙的景象、审判日、先前民族的命运、所引述的事例、意象、反思以及所得出的教训。这一切都旨在唤醒我们内心的信仰、虔诚，以及对真主的顺服。正是这一点贯穿整个章节，并赋予它独特的印记。

The sūrah is also replete with scenes of the universe, the Day of Judgement, the fate of earlier communities, cited cases, images, reflections and lessons drawn. All aim to alert our feelings of faith, piety, and surrender to God. This is what characterizes the entire sūrah and gives it its distinctive mark.

当我们通读这一章时，会发现它由四个主要部分组成。开篇是对全人类的普遍呼吁，号召他们敬畏真主。接着，经文警告人们，那预示审判日来临的剧烈震动即将到来，并描述伴随它的可怕景象；同时谴责那些无知地争论真主的人，以及追随每一个必然把追随者引入歧途的恶魔。随后，经文依据人类胚胎所经历的各个阶段，以及植物生命的生长，来阐明复活的迹象，并清楚地将各类生命联系起来。这些阶段遵循真主所设定运行的、确定而永不失效的法则，并被证明与若干不容置疑的道理密切相关：真主即是真理；真主使死者复活；真主对万物有大能；末日必然到来；真主必将使所有埋在坟墓中的人复活。所有这些都是自然的法则与事实，与支配宇宙生命运行的法则密切相关。

When we read the sūrah in full, we find that it consists of four main parts. It begins with a general address to all mankind, calling on them to be God-fearing. They are warned against the violent convulsion which announces the arrival of the Day of Judgement. We also have a description of the horrific scenes accompanying it and a denunciation of disputing without knowledge about God and following every devil who inevitably leads his followers astray. It then highlights indications of the resurrection based on the stages of life a human embryo goes through, and the development of plant life, making a clear link between all types of life. These stages which follow well established and never failing laws God has set in operation are shown to be closely linked to a number of truisms: namely, that God is the truth; that He brings the dead to life; that He has power over all things; that the Last Hour will inevitably come, and that God will resurrect all those buried in their graves. All these are natural laws and facts closely related to the law that governs the life of the universe.

接着是对那些无知争论真主之事的第二次谴责，因为这类争论既无引导，也不依据任何启迪人心的经典或启示。在阐明这一点之后，经文举出一个反面例子，展示那些从得失角度看待信仰之人的可憎态度。一旦遭遇灾祸，这些人便急于向真主以外的对象寻求帮助，实际上是对真主的援助感到绝望。本章节最后以确定的表述作结：引导与迷误皆由真主的意志而定。在复活日，祂必定会在不同信仰的信众之间作出裁决。最后，经文描绘了不信者所遭受刑罚的可怖情景，并与信士所享有的完满福乐形成对照。

A second denunciation of ignorant disputes about God follows, since such disputes are devoid of guidance and follow no enlightening book or revelation. As this is made clear, a negative example is given showing the repugnant attitude of those who look at faith from a profit and loss point of view. When misfortune befalls such people, they are quick to seek help from sources other than God, in effect despairing of His help. This part of the sūrah concludes with a definitive statement that guidance and error are achieved by God’s will. He will certainly judge, on the Day of Reckoning, between the followers of different faiths. It finally paints a horrific scene of the punishment suffered by unbelievers, contrasted with the perfect bliss enjoyed by believers.

第二部分与第一部分明显相关,因为它开篇便评论那些阻止人们走上真主之道、阻止人们前往禁寺的不信道者。真主已将禁寺设为全人类的场所,住在附近的人与远道而来的人享有同等的权利和地位,因此他们的行为受到了强烈谴责。接着,经文叙述了天房(克尔白)的修建历史,《古兰经》中常称之为"房屋",以及真主托付易卜拉欣建造天房的使命:以独一真主为根基,清除其中一切偶像崇拜的痕迹。经文继而提及朝觐的一些仪式,以及这些仪式如何增强人们的虔诚,而虔诚正是这一伟大功修的目的。本段经文最后允许信士为保卫崇拜的场所和仪式而战斗,抵御任何企图使人们背离唯独信仰真主的侵略。 第三部分列举了往昔民族否认信仰的例子,顽固不化的不信道者遭到毁灭,并描绘了不义之人头顶上的城市被摧毁的景象。其目的在于阐明真主对于他派遣给人类的使命所遵循的法则,安慰面临顽固排斥与反对的先知穆罕默德ﷺ,并使信士确信他们必将获得的归宿。这一部分还涉及恶魔对众先知和使者的种种阴谋,以及真主如何重申其使命,使其启示稳固确立。如此,信士得到安慰,而不信道者,无论是软弱者还是傲慢有权势者,在被恶魔误导之后都转身离去。

The second part is clearly related to the first as it opens with a comment on the unbelievers who turn people away from God’s path and from the Sacred Mosque in Makkah. Their action is strongly denounced since God has made the Sacred Mosque a place for all mankind, where those who live close by it and those who come from remote parts have the same rights and position. It then relates part of the history of building the Ka`bah, often referred to in the Qur’ān as the House, and the task assigned by God to Abraham to build it on the basis of His oneness, purifying it of all traces of idolatry. It goes on to mention some of the rituals of pilgrimage and how they strengthen people’s piety, which is the aim of this great act of worship. This part of the sūrah concludes with giving permission to believers to fight in order to protect places and rites of worship against any aggression that seeks to turn them away from their belief in God alone The third part provides examples of past communities’ denials of faith, the destruction of hardened unbelievers, and images of cities destroyed over the heads of wrongdoers. The purpose here is to explain God’s law with regard to the messages He sends to mankind, to comfort the Prophet who was facing a determined campaign of rejection and opposition, and to reassure the believers as to their inevitable destiny. This part also includes certain aspects of Satan’s scheming against prophets and messengers, and how God reasserts His message, setting His revelations on a solid basis. Thus, believers are reassured and unbelievers, whether weaklings or the arrogant and powerful, turn away, having been misled by Satan.

这一章的最后部分宣告了真主的承诺：凡受到欺压、为抵御这种侵犯而奋起的人，真主必予以支持。随后，经文提及真主无限的大能的若干方面。与之相对照的，是那些以物配主者所崇拜的神明的无能，其景象令人可悲。本章以向信士的劝谕作结：崇拜他们的主，为他的事业而努力，并在履行信仰所要求的义务时紧紧抓住他的绳索。这信仰可以追溯到易卜拉欣（愿主赐他平安）的时代。

The final part of the sūrah states God’s promise of support to anyone who is oppressed as he tries to repel such aggression. This promise is followed by highlighting some aspects of God’s infinite power. Next to it we have a miserable image of the helplessness of the deities worshipped by those who associate partners with God. The sūrah concludes with an address to the believers to worship their Lord and strive for His cause, and to hold fast to His rope as they fulfil the duties required by their faith which goes back to the time of Abraham (peace be upon him).