人类啊！你们要敬畏你们的主。末日的地震将是何等可怕！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堕下她的胎儿；你会看到世人如醉如痴，其实他们并没有醉，只是真主的刑罚太严厉了。（第1-2节）

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)

这一章经的开头极其庄严，令人心生战栗。它呼唤全人类，告诫他们敬畏自己的主，并警示他们在那充满大事、可怕的审判日可能遭遇的情形。其中有一种明显的神秘之感，令人畏惧，且无法用言语表达。于是我们被告知有一场“剧烈的震动”，接着又被描述为“确实可怕”，但我们对它的性质和实质并没有明确的说明。

This is how the sūrah begins: an awesome opening that makes hearts tremble. It addresses all mankind, calling on them to fear their Lord and warning them against what may happen on the eventful and terrible Day of Judgement. There is a clear element of mystery about it, one that is frightening and cannot be expressed in words. Thus we are told of a ‘violent convulsion’ which is then described as ‘awesome indeed’, but we have no clear indication as to its nature or substance.

当细节被描述出来时,我们会发现它们更加可怕。我们仿佛看到每一位哺乳的母亲都全然不觉自己所哺育的孩子:她看着,却看不见;她移动着,却只是漫无目的。每一位怀孕的女性都会因巨大的惊骇所笼罩而流产。所有的人看上去都像醉了,但他们并没有醉。

When the details are given, we find them even more frightening. We have a picture of every suckling mother completely unaware of the child she is nursing: she looks but does not see, moves but only aimlessly. Every pregnant female miscarries because of the great shock that engulfs her. All people look drunk, but they are not.

它们看起来似乎只是茫然地凝视着虚空，四处踉跄地走动。这是一幅十分喧闹的场景，人群庞大而涌动。诵读这些经文时，我们几乎能亲眼看见，并在想象中描绘出它的模样。然而，由于经文所描述的恐怖，我们却很难看到它的全貌。这种恐怖无法以体量或范围来衡量，而只能以它对人的影响来衡量。它的尺度，就是那位哺乳的母亲，竟然忘记了怀中吮奶的婴儿。除非她所遭遇的恐怖牢牢攫住了她的全部感官与心智，否则任何母亲都不会如此忘我。它的尺度还体现在流产的孕妇身上，也体现在那些行为如同醉酒、实际却未曾饮酒的人身上。这一切都是因为，真主的惩罚确实十分严厉。

They only seem to be as they look into a void and walk unsteadily in all directions. It is a very busy scene, with a huge moving crowd. We almost see it with our eyes as the verses are recited, and we paint it in our imagination. Yet we hardly get the full view, because of the horror it describes. It is a horror that cannot be measured by volume or extent, but rather by its effect on human beings. Its measure is the suckling mother oblivious of the child on her breast. No mother can be so oblivious unless the horror she is encountering commands all her senses and faculties. It is also measured by the miscarrying pregnant women, and by the people behaving as if they are drunk yet who have not had a drink. All this is because God’s punishment is severe indeed.

尽管有这样的可怖景象，我们仍被告知，有些人在对神争辩，却毫无敬畏之心："世人中有人没有知识而争论真主，并追随每个叛逆的恶魔。对于那些归顺他的人，已经注定：他必使他迷误，并引导他走向烈火的刑罚。"（第3-4节）

Despite this horror, we are told that some people dispute about God, having no fear of Him: “Yet some people argue about God without having any knowledge, and follow every rebellious devil. It is decreed for whoever entrusts himself to any [such devil] that he will lead him astray and guide him towards the suffering of the blazing flame.” (Verses 3-4)

无论争论的是真主是否存在、独一性、大能、知识，还是祂的任何一项属性，这都显得极其怪异。一个人若真正认识到那降临于我们所有人的可怕景象，而唯一的出路只在于敬畏和求取真主的喜悦，他怎么还能继续就真主争论不休呢？一个有思考之心、有感受之心的人，怎能不竭力避开那笼罩着我们所有人的恐怖剧变，反而沉迷于其他事情呢？

Whether the dispute is about God’s existence, oneness, power, knowledge or any of His attributes, it sounds extremely singular. How can anyone realize the extent of the horror that awaits us all, and from which the only escape is through piety and earning God’s pleasure, yet continue to dispute about God? How can anyone with a mind to think and a heart to feel indulge in anything other than trying to avoid this violent convulsion whose horror threatens us all?

如果这种争论是建立在真实知识之上的，或许还有些道理可说；但这是一场没有知识的争论。它充满傲慢，不寻求确凿的证据，其错误则源于听从撒旦的唆使。这些人与神争辩，“追随每一个叛逆的恶魔”，而那恶魔自夸背离了真理。因此，经文说：“凡与之结盟的人，注定会被它误导，引向烈火的刑罚。”（第4节）这些恶魔必然会引导追随者离开真理，使他们最终落入火狱。本章以讽刺的口吻称之为“引导”，而这种引导，只能是通往毁灭与灭亡的引导。

Had it been a dispute based on true knowledge, something might be said for it, but it is a dispute without knowledge. It is immersed in arrogance that seeks no firm evidence, and error that is the result of following Satan’s bidding. Such people dispute about God “and follow every rebellious devil,” who boasts about turning away from the truth. Hence, “it is decreed for whoever entrusts himself to any [such devil] that he will lead him astray and guide him towards the suffering of the blazing flame.” (Verse 4) It is inevitable that such devils will lead their followers away from the truth in order to land them in hell. The sūrah sarcastically calls this ‘guidance’, which can only be the guidance of one who leads to destruction and doom.

或者是人们对复活，或对预示最后审判来临的剧烈震动心存疑虑吗？如果他们怀疑能否再次复活，那么他们就应当思考生命是如何开始的。他们应当审视自身，也审视周围的大地。有大量迹象告诉他们，这一切离他们非常近，然而他们却很少留意自身和大地上这些迹象的意义，更谈不上体会其中的道理了。

Or is it that people are in doubt about the resurrection, or about the violent convulsion that signals the arrival of the Day of Judgement? If they are doubtful about returning to life, then they should reflect on how life is initiated. They should look at themselves, and at the earth around them. There are numerous indications that tell them that the whole thing is very close to them, but they pay little heed to the significance of the indicators within themselves and on earth, let alone appreciate them.

人类啊！如果你们对复活心存疑虑，那就请想一想：我曾用泥土创造你们，然后用精液，再用附着的血块，然后用已成形与未成形的肉块，以便向你们阐明真相。我使我所意欲的胎儿在子宫中安居至一个规定的期限，然后让你们以婴儿的身份降生，使你们成长，直至达到壮年。

Mankind! If you are in doubt as to the resurrection, remember that We have created you out of dust, then out of a gamete, then out of a clinging cell mass, then out of an organized and unorganized embryo, so that We might make things clear to you. We cause to rest in the [mothers’] wombs whatever We please for an appointed term, and then We bring you forth as infants, that you may grow up and attain your prime.

你们中有人早夭，有人则活到衰迈之年，以致昔日所知的一切都不再记得。你看大地干枯荒芜，而当我们降下雨水于其上时，它便振动、膨胀，并生出各种美丽的繁花。（第5节）

Some of you die young, and some live on to abject old age when all that they once knew they know no more. You can see the earth dry and barren; and [suddenly,] when We send down water upon it, it stirs and swells and puts forth every kind of radiant bloom. (Verse 5)

复活是回到曾经存在过的生命。因此，以人类的标准来看，它比最初创造生命要容易，不过，以真主的标准来看，“容易”与“困难”的概念并不适用。对祂而言，从无中创造事物与恢复已经终止的生命，是同样的。两者都是祂意志的结果：“祂若欲使某物存在，只须对它说：‘有！’它就存在了。”（36:82）

Resurrection is a return to a life that has been in existence. Thus, by human standards, it is easier than the origination of life in the first place, although, by God’s standards, the notion of easier or more difficult does not arise. To Him, initiating something out of nothing and restoring a life that had ended are the same. Both are the result of His will: “When He wills a thing to be, He only says to it, ‘Be’– and it is.” (36:

82) 但《古兰经》是按照人们自身的标准、理性思考与理解来与人对话的。它引导人们的心去思考他们生活中每时每刻所见的事物。只要他们肯仔细反思，就会意识到其中蕴含着奇迹。然而，要真正领会这一点，他们需要以敞开的心和善于思考的头脑去看待。唉！他们却很少这样去做。

82) But the Qur’ān addresses people according to their own standards, rational thinking and understanding. It directs their hearts to reflect on what they see happening at every moment in their lives. If only they would reflect on it carefully, they would realize that it is miraculous. But to appreciate it as such, they need to look at it with an open heart and a reflective mind. Alas! They rarely ever do so.

让他们问问自己：他们周围的这些人是什么？他们是由什么构成的？他们从哪里来？在他们呈现现在这样的形态之前，他们是什么？他们经历过哪些阶段？

Let them ask themselves: what are these people all around them? What are they made of? Where have they come from? What were they before they took this shape and form? And what stages have they gone through?

“我们确已用泥土创造了你们。”人是大地之子。他从大地的尘土中产生、成形并生存。人体的构成中，没有任何一种元素不能在母亲大地所含的元素中找到对应。唯一的例外是：当神将他的灵魂吹入人体时，神在他身上安放了那一份微妙的奥秘，从而造成人与构成尘土的那些元素之间的巨大差别。然而事实仍然是，无论在构成还是在饮食上，人都与尘土密切相关。人身上一切可触摸的元素，都来自大地的尘土。

“We have created you out of dust.” Man is a son of the earth. He originated, took form and lived out of its dust. Not a single element does man have in his constitution but has its parallel in the elements present in mother earth. The only exception is that gentle secret God placed in him when He breathed of His soul into–man, thus bringing about the great difference between man and those elements constituting dust. The fact remains, however, that man is closely related to dust both in his constitution and his food. All tangible elements in man are from the dust of the earth.

这是因为，唯有真主是终极的真理；唯有祂使死者复活；祂有能力决定任何事情。末日必定来临，毫无疑问；真主必定使所有在坟墓中的人复活。

That is because God alone is the Ultimate Truth; and He alone brings the dead to life; and He has the power to will anything. And that the Last Hour is certain to come, beyond any doubt; and that God will certainly resurrect all who are in their graves.

（第6-7节）

(Verses 6-7)

凡所说及人的起源、人由泥土所造、胚胎所经历的各个阶段、婴儿及其一生的后续周期，以及生命从干涸荒芜的大地上萌发，这一切都与真主即终极真理紧密相关。所有这些方面，都是由真主即真理所设立并运行的恒常定律，其定律永不失效。生命以这样的方式从一个阶段推进到另一个阶段，表明了决定其运行与阶段的伟大意志。真主即终极真理这一事实，与这永不失效的生命周期之间的联系是显而易见的。

All that has been said about the origins of man and his creation out of dust, the various stages an embryo goes through, and the next cycle of a child and his life, and also about life blooming out of a dry and barren earth are closely related to the fact that God is the Ultimate Truth. All these aspects are constant laws initiated and operated by God, the Truth, whose laws will never fail. The progress of life in such a fashion, moving from one stage to another, is indicative of the great will that determines its moves and stages. The link is clear between the fact that God is the Ultimate Truth and this consistency of an unfailing cycle of life.

“祂独自使死者复活。”（第6节）使死者复活，就是让已经死去的事物重新获得生命。最初赋予生命的那一位，也是在最后阶段让它重新回归的那一位。“真主必定使坟墓中的一切人复活。”（第7节）他们将因今世所行的一切而获得相应的报酬。这样的复活，是由创造的目的所决定的。

“He alone brings the dead to life.” (Verse 6) Bringing the dead to life is to re-initiate life in what has been dead. The One who originated life in the first instance is the One who brings it back in the final stage. “God will certainly resurrect all who are in their graves.” (Verse 7) They will then be given their reward for whatever they did in this first life. Such resurrection is dictated by the purpose of creation.

胚胎与婴儿所经历的这些周期表明，推动它们运转的那智慧意志，必然会使人在完美的世界中达到其终极的完美。在今世，完美是无法达到的，因为人的进步会在某一点停止，随后又倒退，甚至退至“他曾经所知的一切，他都不再知道”的阶段。因此，必须有第二种生命，使人得以达到完美，这是绝对必要的。

The cycles both embryo and child go through indicate that the wise will which has set them in motion will inevitably allow man to attain his ultimate perfection in a world of perfection. In this life on earth, perfection is unattainable because man’s advancement stops at a certain point before he retreats so far as to reach a stage when ‘all that he once knew, he knows no more.’ It is, then, absolutely necessary that a second life should take place to allow man to attain perfection.

因此，这些循环及其所有阶段，都从两个方面昭示了复活。

Thus, these cycles, with all their stages, give a dual indication of the resurrection.

该章随后描绘了另一类人。这类人在伊斯兰教义传播的初期确实存在，但在每一个时代也都有。他们会权衡信仰能为自己带来多少利益或造成多少损失，因此对待信仰的态度，与他们从事的任何商业交易并无两样。

The sūrah then paints a picture of another type of person. Although this type was definitely present in the early days of the Islamic message, it is also present in every generation. It is the type that weighs up faith against what profit or loss he is likely to achieve as a result. Thus, his approach to faith is the same as any business transaction he conducts.

有些人在信仰的边缘上敬拜真主。若有福祉降临于此人，他便感到满足；但若有考验临到他，他便彻底转身离去，从而失去今世与后世。这确实是无可比拟的损失。他舍弃真主，去祈求那既不能伤害他、也不能利益他的东西。这便是迷误到了极点。他所祈求的，实在比有益更容易带来损害。这样的保护者真恶劣，这样的朋友也真恶劣。（第11至13节）

Some people worship God on the border-line [of faith]. If good befalls such a person, he is content; but if a trial assails him, he turns away utterly; thus losing this world and the life to come. This is, indeed, a loss beyond compare. He invokes, instead of God, something that can neither harm nor benefit him. This is the utmost that one can go astray. Indeed he invokes one that is far more likely to cause harm than benefit. Vile indeed is such a patron, and vile the friend. (Verses 11-13)

信仰是信士生活的支柱。世界或许在这里那里动摇、震荡，但信士凭借这一支柱稳守其位。事件或许把他拉向这边或那边，但他的决心始终坚定。周围的支持或许纷纷崩塌，但他确信，信仰给予他的是永不失败的支持。这就是信仰在信士生活中的价值。因此，他或她必须确保自己拥有正确的信仰，信赖它永不落空的支持，不存丝毫犹疑，也不期待立竿见影的回报。事实上，信仰本身就是信士的回报，因为它给予他们所需的一切支持。对于一颗向信仰之光敞开、寻求引导的心来说，这确实是一份回报。正因如此，真主赐予他们信仰，以给予他们所需的一切安慰。信士意识到信仰是一种回报，并体会到它的价值，是当他看到周围的人漫无目的地前行，被拉扯于这边那边，忧虑重重，偏离了方向，而他自己却步伐笃定，内心平静，因与真主的紧密联系而安然自若的时候。

Faith is the mainstay of a believer’s life. The world may be swayed and shaken here or there, but the believer stays his ground supported by this mainstay. Events may pull him in this or that direction, but he remains firm in his resolve. Support may crumble all around him, but he is certain that faith gives him the kind of support that never fails. Such is the value of faith in the life of a believer. Hence, he or she must ensure that they have the right faith, trust to its unfailing support, entertain no hesitation and wait for no immediate reward. Indeed, faith itself is a reward for believers, because it gives them all the support they need. It is indeed a reward for a heart that opens up to the light of faith and seeks guidance. Because of this, God grants them faith to provide them with all the reassurance they need. A believer realizes that faith is a reward and appreciates its value when he sees people all around him moving aimlessly, pulled here and there, worried, thrown off-course, while he himself is certain of his footsteps, calm, reassured by his strong bond with God.

与此相反的是那种把信仰当作一项商业行为来看待的人。

Contrasted with this is the person who looks at faith as a commercial endeavour:

对于那些真正信仰真主独一的人，真主为他们准备了远胜于今生所能提供的一切物质享受和利益的回报："真主必使信道并行善的人入下临诸河的乐园，真主所欲行的，必定行之。"（第14节）因此，凡遭遇逆境或考验的人，应当坚忍不拔、持之以恒。他还必须继续信靠真主的慈悯与扶助，相信只有祂能解除他的逆境，并为他的坚忍给予酬报。

As for those who truly believe in God’s oneness, God prepares for them what is much better than all the material comforts and benefits this life may provide: “God will certainly admit those who believe and do righteous deeds into gardens through which running waters flow. God certainly does whatever He wills.” (Verse 14) Therefore, anyone who endures adversity or a test should remain steadfast and persevere. He must also continue to place his trust in God and His mercy and support, believing that only He can relieve his adversity and reward him for his perseverance.

一个人若对真主在今世和后世的相助失去信心，在遭遇沉重压力或困厄时对真主的恩典感到绝望，那么他或许会对自己做出他力所能及的任何事，但他所做的一切都无法改变他的境况，也无法解除他的困境。正如经文所说：“谁以为真主不会在今世和后世助他，那就让他把一条绳子伸向天空，然后割断自己，看看他的计谋能否除去那使他愤怒的事情。”（第15节）

A person who loses his trust in God’s help, both in this life and in the life to come, and despairs of God’s grace when he finds himself under severe pressure or adversity, may do with himself whatever he is able to do. But nothing he does will ever change his lot or relieve him of his problems: “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)

这段经文描绘了一幅动人的画面:这样的人心中充满愤怒,以及由此愤怒而引发的行动。当一个人走到崩溃的边缘时,这种状态会被进一步放大。不言而喻,一个处于逆境中、对神的恩典感到绝望的人,会失去一切光明,失去所有的安慰之念和希望。他的忧虑成倍增加,压力沉重地压在心头,于是他的苦难也随之成倍加重。因此,经文告诉那些认为神不会赐予他帮助的人,无论是在今世还是来世,不妨把一根绳子伸向天空,然后抓住它往上爬;或者把绳子系在自己的脖子上,再割断绳子使自己坠落;或者截断自己的呼吸以致窒息。然后让他看一看,这样做是否能消除他的苦难。

This verse paints a moving scene of the rage such a person feels and the action that results from such rage. It magnifies this state when one is at breaking point. Needless to say, a person in adversity who despairs of God’s grace loses every source of light and every comforting thought or hope. His worry increases manifold and his stress weighs heavily on his heart. Thus, his adversity is multiplied. Therefore, the verse tells anyone who thinks that God will not grant him His help, either in this world or in the life to come, to stretch a rope to the sky and to climb up holding to it, or to tie the rope round his neck and then cut the rope so that he falls, or cut his own breath so as to choke. Let him then look to see whether this removes his hardship or not.

事实依然是：忍受艰难的唯一途径，就是信靠真主的帮助，并期望得到祂的恩典。除了努力奋斗、寻求真主的扶持，别无他法可以使人超越自身的磨难。任何绝望的举动，只会带来更多的压力与苦难。压力与艰难之感可能成倍增加，最终导致彻底的绝望。因此，身处此种逆境之人，应当始终为希望与对真主帮助的信靠之窗敞开，因为唯有它能带来安慰与怜悯。

The fact remains that the only way to endure hardship is to trust in God’s help and hope for His grace. There is simply no way to rise above one’s trials except by hard work, seeking God’s support. No desperate measure can bring anything other than an increase in stress and adversity. Feelings of pressure and hardship may multiply leading to utter desperation. Therefore, anyone who is en in _such adversity should keep the window of hope and trust in God’s help open, as only it brings comfort and mercy.

下面这段文字描绘了末日审判的场景：真主赐予忠诚仆人的尊荣，以及其他人所遭受的屈辱，仿佛此时此刻正在眼前发生一般。

The next passage draws a scene of the Day of Judgement when the honour bestowed by God on His faithful servants and the humiliation suffered by the others are shown as though they are happening here and now.

这两个对头就他们的主而争论不休。至于不信道者，将为他们裁制火的衣服，将把滚烫的水浇在他们的头上，使他们腹中的东西和皮肤都被熔化。此外，他们还将受到铁钩的惩治。每当他们因痛苦想要逃出来时，他们又被送回原处，并且有人对他们说：“你们尝尝火刑吧！”真主必定使信道并行善的人进入下临诸河的乐园，他们在其中将佩戴金镯和珍珠，他们的衣服是丝绸。（第19-23节）

These two adversaries have become engrossed in contention about their Lord. 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.’ God will certainly admit those who believe and do righteous deeds into gardens through which running waters flow, wherein they will be adorned with bracelets of gold and pearls, and where silk will be their raiment. (Verses 19-23)

这是一个喧闹、动荡的场景，充满嘈杂的声响和忙碌的动作。其描述的风格给人一种持续时间很长的感觉，不断更新的行动被呈现在我们的想象之中。我们看到衣服被裁剪、缝制，沸腾的热水被浇在人们的头上。水温高到一接触到承受者的头部，他们腹中之物便被熔化，皮肤也随之熔化。我们还看到用烧红的铁制成的鞭子，用来抽打那些被判受此刑罚的人。痛苦被加剧，变得难以忍受。不信者试图突然逃离这种折磨，却又被猛力推回其中。他们受到严厉斥责，并被告知："尝尝火狱的刑罚吧。"我们的想象不断重复这一场景，从它的第一个动作开始，直到不信者试图逃离时被击退为止。然后它又从头开始。要摆脱这种自我重复的场景，唯一的办法是看看此章中所描绘的另一种归宿。出发点是：有两方敌对者在争论他们的主。我们刚刚看到了拒绝信奉祂的人的悲惨结局。另一方面，信士们则身处流水潺潺的园囿之中。他们的衣着与第一组人截然不同：他们穿的是丝绸。在此之上，他们佩戴着金饰和珍珠制成的饰物。真主还引导他们走向最美好的言辞，引向那值得一切赞颂者的道路。因此，他们无论在言语还是方向上都不会遇到任何困难。

It is a violent scene with loud noises and bustling movements. The descriptive style imparts a sense of long duration, with ever renewing action raised before our imagination. We see garments being cut out and tailored, and fiercely boiling water being poured over people’s heads. Its temperature is so high that the moment it touches the heads of those at the receiving end, whatever is in their bellies smelted, as does their skin. We also see whips made of red-hot iron to flog those condemned to such punishment. The suffering is intensified and becomes unbearable. The unbelievers make a sudden move to try to escape this torment, but they are fiercely returned into it. They are strongly rebuked and told: ‘Taste the torment of fire.’ Our imagination continues to repeat this scene from its first movement right up to the point where the unbelievers are repelled when they try to escape. It then starts all over again. The only way to turn away from this self-repeating scene is to look at the other destiny portrayed in the sūrah. The starting point is that there are two adversaries contending about their Lord. We have just seen the sad end of those who refuse to believe in Him. The believers, on the other hand, are in gardens through which running waters flow. Their clothes are unlike those of the first group: they are made of silk. On top Of these they have adornments and jewellery made of gold and pearls. God also guides them to the best of words and to the way leading to the One worthy of all praise. Thus, they encounter no difficulty either in word or in direction.