本篇经章描绘了伊斯兰使命早期的一个真实场景,但同样的场景在每个环境与每个社会中都会重演。它呈现了一个卑劣、刻薄的人,他被赐予财富,并借此欺压他人,直到自己也变得几乎令人难以忍受。他认为财富是人生至高无上的价值,在它面前,其他一切价值与标准都会土崩瓦解。他觉得,既然拥有财富,他便可以掌控他人的命运,而无需为自己的行为负责。他想象自己的金钱与财富就是一位神明,无所不能,甚至能够抵御死亡,使自己长生不死,并阻止真主的审判与惩罚。

This sūrah portrays a real scene from the early days of the Islamic message, yet the same scene is repeated in every environment and society. It shows a vile, mean person who is given wealth and who uses it to tyrannize others, until he begins to feel himself almost unbearable. He thinks that wealth is the supreme value in life, before which all other values and standards come toppling down. He feels that since he possesses wealth, he controls other people’s destiny without being accountable for his own deeds. He imagines that his money and his wealth is a god, capable of everything without exception, even of resisting death, making him immortal and stopping God’s judgement and His retribution.

他被财富的力量所迷惑，数了又数，并以反复清点为乐。一种邪恶的虚荣在他心中肆意滋长，驱使他去嘲弄别人的地位与尊严，去讥讽、诽谤他们。他以言语批评他人，以手势讥笑他们：或模仿他们的动作与声音，或嘲讽他们的external相貌与容貌；以言辞和模仿，以讥讽和诽谤。

Deluded as he is by the power of wealth, he counts it and takes pleasure in counting it again and again. A wicked vanity is let loose within him driving him to mock other people’s positions and dignity, to taunt and slander them. He criticizes others verbally, mocks them with his gestures, either by imitating their movements and voices or by ridiculing their looks and features, by words and mimicry, by taunt and slander.

这是一幅卑劣而堕落的人的画像：此人缺乏人性的崇高理想与慷慨之德，已被剥夺信仰。伊斯兰教厌恶这类人，他们的品性与伊斯兰教高尚的道德标准截然相反。伊斯兰教明确禁止嘲弄、讥笑他人，也禁止故意挑剔他人的过错。《古兰经》在此处将这些行为描述为龌龊而丑陋，并严厉警告任何沉溺其中的人。这表明本章所指的，是确有其事的情况：一些不信道者以讥讽和诽谤来对待先知和信士。对此的回应，是一项严厉的禁令和可畏的警告。有一些传闻点名了具体的诽谤者，但这些说法并不可靠，因此我们不予讨论，而只做一般性的论述。

It is a vile and debased picture of someone devoid of human ideals and generosity and stripped of faith. Islam despises this type of person whose characteristics are diametrically opposed to its own high standards of morality. Islam emphatically forbids mockery and ridicule of other people as well as deliberate fault-finding. But in this case the Qur’ān describes these actions as sordid and ugly, delivering a stern warning to anyone who indulges in them. This suggests that the sūrah is referring to an actual case of some unbelievers subjecting the Prophet and the believers to their taunts and slander. The reply to these actions comes in the form of a strong prohibition and awesome warning. There are some reports which name specific individuals as being the slanderers meant here, but these are not authentic, so we will not discuss them, but instead content ourselves with general observations.

这种警告以对后世的描绘呈现出来，生动刻画了那里的精神与肉体之苦，并勾勒出一幅既真切又发人深省的火狱图景。它注意将罪行与所受的惩罚以及对犯罪者本人的影响联系起来。一方面是那讥讽、诽谤、非议他人的人的形象：他嘲弄、讥笑别人，同时聚敛财富，以为这样就能保证自己永生不朽。这一形象是一个愤世嫉俗的诽谤者，他借财富谋求权势；与之相对的，是那被轻视、被忽略的人，被投入一个碾压一切的器械之中，它摧毁沿途所遇的一切。它很快就碾碎他的架构和他的傲慢。