事实上，每个群体所得的给养，都是由真主依照祂的意愿所决定的。祂按照祂所愿意的方式赐予，在祂所选定的时候赐予，并依照祂所设立并使之运行的法则而赐予："任何物品，其宝库都在我这里；我只按照一定的数量降下它。"（第21节）
In fact, the provisions given to every community are determined by God, according to His will. He grants them as He pleases, at the time He chooses, and in accordance with the laws He has set in operation: “There is not a thing but with Us are its storehouses; and We send it down only in accordance with a defined measure.” (Verse 21)
没有任何受造物拥有任何事物，也没有任何受造物能够支配任何事物。万物的资源都在祂至高的主权之中，属于真主。祂依据既定的度量，在各自的世界里将其赐予祂的受造物。没有任何事物是随意给予或供应的。
No creature owns, or has power over, anything. The resources of everything are with God in His supreme realm. He grants it to His creation, in their respective worlds, according to a defined measure. Nothing is given or provided arbitrarily.
“有一样东西，没有不在我这里的宝藏；我只按照确定的尺度降下它。”（第21节）随着人类知识的增长和日益进步，这句经文的含义也越来越清晰。人对宇宙的构成与运作了解得越多，就越能理解这句古兰经文。在人类发现构成物质世界的元素及其组成之后，“宝库”一词的含义便更加明确。例如，人知道水的基本“宝库”是氧原子和氢原子。以绿色植物和植被形式存在的食物“宝库”，则包括空气中存在的氮、构成二氧化碳的碳和氧，以及阳光。诸如此类的例子不胜枚举，它们清楚地呈现了“神的宝库”这一表述的含义。人类已经认识到其中的许多，但这些与所存在的一切相比，仍只是很少的一部分。
We have here a precise statement, “There is not a thing but with Us are its storehouses; and We send it down only in accordance with a defined measure.” (Verse 21) Its import becomes apparent as man’s knowledge increases and becomes more advanced. The more he knows about the universe and how it is made and operates, the better he understands the Qur’ānic statement. The meaning of the term, ‘storehouses’, becomes clearer after man has discovered the nature of the elements which form the material world, and their composition. Man knows that the basic ‘storehouses’ of water, for example, are the oxygen and hydrogen atoms. The storehouses of provisions we have in the form of green plants and vegetation include the nitrogen which is present in the air, carbon and the oxygen that form carbon dioxide, and the rays of the sun. Examples like these are numerous, giving a clear picture of the import of the expression, “God’s storehouses”, of which man has come to know much, but this much remains only a little of what there is.
在神依定量所降下的事物中，有风与水："我使风吹送云彩，然后从天降下雨水，使你们饮用，而你们并不是存储它的人。"（第22节）有些人依据科学含义"授粉"来解释阿拉伯语词lawāqiĥ（意为满载的），认为风携带某些植物或树木的花粉，使雌株受粉。但这似乎与此处的经文不相符。我们必须记住，《古兰经》在阐释其自身的含义时极为严谨。这里所指的，更确切地说是风携带水汽，正如母驼因怀着乳汁而变得沉重一样。然后，神从风所携带的水汽中降下雨水，并让人饮用，以维持人的生存。然而，人无法留住全部的水："你们并不是存储它的人。"（第22节）这雨水并非来自人类的仓库，而是来自神的宝库。
Of the things that God sends in accordance with defined measure are winds and water: “We send forth winds heavily loaded, then We send down water from the skies for you to drink. You are not the ones who store it up.” (Verse 22) The Arabic term, lawāqiĥ, which signifies heavily loaded has been interpreted by some according to the scientific meaning of ‘fertilizing’, referring to the fact that the winds carry the pollen from some plants or trees to fertilize the female ones. But this does not seem to fit with the text here. We have to remember that the Qur’ān is very meticulous in drawing its own connotations. What is referred to here is rather the fact that winds carry moisture, just like a she-camel becomes heavy with milk. God then sends down water from that moisture carried by the winds, and He allows man to drink it for his own survival. Yet man cannot retain it all: “You are not the ones who store it up.” (Verse 22) It has not come from the storehouses of human beings, but from God’s treasures.
它是按照一个明确规定的分量倾注的。
It has been poured according to a well-defined measure.
风会移动，携带水汽，并依照自然规律降下雨水。但最初是谁决定了这一切呢？这一切都由创造者所决定，祂设定了宇宙的根本法则，由此产生万物的各个方面，并主宰一切现象："任何东西，其宝藏都在我这里，我只按确定的份量降下它。"（第21节）
The winds move, carry the moisture and pour the water in accordance with the laws of nature. But who has determined all this in the first place? It is all determined by the Creator who has set the original law of the universe which gives rise to all aspects and operates all phenomena: “There is not a thing but with Us are its storehouses; and We send it down only in accordance with a defined measure.” (Verse 21)
我们在此注意到，每一个举动都归于真主，甚至连饮水也是如此。
We note here how every move is referred to God, even the drinking of water:
"然后，我从天空降下雨水，供你们饮用。"（第22节）经文中的"asqaynākumūh"，译文作"供你们饮用"，阿拉伯原文则是"我从天空降下雨水，并让你们饮用它"。这里的意思是：我们造你们时，使你们需要水；我们又使水适合你们的需要。这一切都是依照一定的尺度而成的。
“Then We send down water from the skies for you to drink.” (Verse 22) The expression, asqaynākumūh, given in translation as, “for you to drink”, is given in the Arabic original as, “We send down water from the skies and We make you drink it”. What is meant here is that we have fashioned you in a way which makes you in need of water, and we made the water suitable for your needs. All this is made according to a measure.
一切都在神的旨意下运行。采用这种表达方式，是为了使整个场景达到完全的和谐，让万物都归于神，甚至一个人伸手取水饮用的动作也不例外。整体的氛围是把宇宙间的一切都归因于神的旨意，正是这旨意直接决定每一件事和每一个动作。他支配星辰运行的律法，与他支配人类行为的律法是相同的。本章的第一段论及神对拒绝神之信息者所立的律法，而这第二段则论及他管理天地、风、水与饮水的律法。这一切都服从于神的旨意，而神的旨意又与创造天地、人类以及其他一切受造物背后那伟大的真理紧密相连。
It is all set in operation by God’s will. This mode of expression is chosen in order to provide an element of complete harmony in the whole scene, so that everything is referred to God, even the movement of one’s hand to take water to drink. The whole atmosphere is one that attributes everything in the universe to God’s will that directly determines every event and movement. His law that controls the movement of stars and planets is the same as His law that controls people’s actions. The first passage of the sūrah referred to God’s law concerning those who reject God’s message, and this second passage refers to His law that governs the heavens and the earth, the wind, water and drinking. All this is subject to God’s will which is linked to the great truth that is behind the creation of the heavens, the earth, human beings and all other creatures.
随后，该章进一步完善了将一切事务归于真主独有的论述，阐明生与死、生者与死者、复活与审判，都属于祂。
The sūrah then perfects the attribution of all matters to God alone, stating that life and death, the living and the dead, the resurrection and judgement belong to Him:
“是我们使人生，使人死，我们是万物的继承者。”
“It is We who give life and cause death, and it is We who are the inheritors [of all things].
“我确实知道你们之前的人，也确实知道后来的人。你的主必定会把他们全部聚集起来。他确实是至睿的，全知的。”（第23-25节）
Well do We know those who lived before you and those who will come after you. Your Lord will gather them all together. He is indeed Wise, All-Knowing.” (Verses 23-25)
因此,第二段经文是对第一段的补充。在第一段中有这样的陈述:“我从未毁灭过任何社群,除非已向其降示过启示。任何社群都不能提前其期限,也不能推迟。”(第4-5节)而在这段经文中,强调生死由真主决定,真主是一切生命的继承者,他知道谁被注定早亡,谁的死亡将被推迟。最终正是他把所有人聚集在一起,因为“他确是至睿的,全知的”。(第25节)他依照自己的智慧决定每个社群的期限。他知道社群何时灭亡,何时复活,以及其间发生的一切。
Thus the second passage complements the first. In the first passage we have the statement: “Never have We destroyed any community unless divine revelations have been made known to it. No community can ever forestall its term, nor can they delay it.” (Verses 4-5) Here, in this passage, it is emphasized that life and death are determined by God, the heir to all life, and He knows whom He has determined to die early and who will have their death delayed. It is He who gathers them all together at the end, for “He is indeed Wise, All Knowing.” (Verse 25) He determines the term of every community according to His wisdom. He knows when it dies, and when it is resurrected and all that happens in between.
我们注意到这段经文与前一段在动态上的和谐。这体现在启示的降下、天使、射向偷听的恶魔的火焰，以及从天上降下的水之中。整个宇宙中事件所发生的一般环境也同样体现出和谐：天空、星座、火焰、大地、山脉与植被、风与雨。当本章举出傲慢的例子时，它将其置于一个通过敞开的门攀登天界的场景之中。所有这些都充分说明了《古兰经》的精妙文体。
We note the harmony of movement in this passage and the preceding one. This is seen in the sending down of revelation, angels, the flames hitting eavesdropping devils, and water from the sky. Harmony is also evident in the general surroundings in which events take place in the whole universe: the skies, the constellations, flames, the earth, the mountains and the vegetation, the winds and the rain. When the sūrah provides an example of arrogance, it sets it in a scene of climbing up into the heavens through an open door. All this speaks volumes for the fine style of the Qur’ān.