《inshiqāq》章（破裂）第1-25节

《inshiqāq》章（破裂）第1-25节 - 《古兰经》的荫庇之下 | Quran Course

本章开篇勾勒了几幅宇宙剧变的画面，这些场景在前面的章节中有更详细的描绘，分别是第78章《消息》、第81章《黯然》和第82章《天崩》。然而，这里通过强调天与地对真主的完全顺服，赋予了这些场景一种特别的基调：“当天空崩裂，顺服其主，全然顺从；当大地被展开，抛出其中所有的东西并变得空虚，顺服其主，全然顺从。”（第1-5节）

The sūrah opens by sketching a few images of the universal upheaval portrayed in greater detail in Sūrahs 81, 82 and earlier in Sūrah 78, The Darkening, Cleaving Asunder and The Tiding, respectively. These scenes, however, are now given a special tone by means of the emphasis placed on the complete submission to God by both heaven and earth: “When the sky is rent asunder, obeying her Lord in true submission; when the earth is stretched out and casts forth all that is within her and becomes empty, obeying her Lord in true submission.” (Verses 1-5)

这段充满力量的开篇，强调对真主的顺从，是随后劝勉人在主面前谦卑的讲论的序言。当人回归真主时，经文提醒他自身的地位与最终的归宿：“人啊！你正努力奔向你的主，你必遇见祂。谁的记录在他的右手中，谁将受到宽松的清算，并欢欣地回到他的家人那里。但谁的记录在他的背后，谁将自取灭亡，并将进入火狱。他曾在族人中快乐地生活，他确实以为自己永远不会归回。是的，他的主一直在监视着他。”（第6-15节）

This powerful opening, with its emphasis on submission to God, is a foreword to the subsequent address encouraging man towards humbleness before his Lord. Man is reminded of his position and his ultimate destiny when he returns to God: “O man! You have been toiling towards your Lord, and you shall meet Him. He who is given his record in his right hand will in time have a lenient reckoning, and return rejoicing to his people. But he who is given his record behind his back will in time call down destruction upon himself and will enter the fire of hell. He lived joyfully among his people. He surely thought he would never return. Yes, indeed; his Lord was watching over him.” (Verses 6-15)

这一部分的第三段描绘了人所熟悉的尘世生活图景。这样的景象指向真主周密而完美无缺的安排。经文以起誓来断定，人必定要经历精心规划的各个阶段，无法逃避："我指昏暮发誓，指夜和它所包容的发誓，指满月发誓，你们必定要一程又一程地前进。"（第16-19节）

The third part of the sūrah paints a picture of life on earth which is well known to man. Such images point to God’s planning, which is both elaborate and faultless. An oath is made to assert that men must live through deliberately planned stages which they cannot escape from: “I swear by the twilight, and by the night and what it envelops, and by the moon in her full perfection, that you shall certainly move onward, stage after stage.” (Verses 16-19)

sūrah 的最后一部分对那些在前两部分所述境况下仍然拒绝信仰的人感到惊讶，而他们的结局正如本章开头所描述的那样："他们为何不信道呢？当《古兰经》被诵读给他们听时，他们为何不叩首呢？不信道的人反而否认真理，而真主最知道他们所隐藏的。所以，你应当向他们报告一种痛苦的刑罚，但信道并行善的人除外，他们将获得永不断绝的报酬。"（第20-25节）

The last part of the sūrah wonders at those who deny the faith when their position is as described in the previous two parts, and the end of their world is as described at the beginning of the sūrah: “Why then do they not accept the faith? Or, when the Qur’ān is read to them, they do not fall down in prostration? But the unbelievers persist in rejecting [the truth], yet God knows very well what they are hiding. So give them the tidings of a grievous suffering, except for those who believe and do good deeds; for theirs is an unfailing reward.” (Verses 20-25)

这部章的两个主要特质显而易见:其一是它安静的节奏,其二是它恳切的训诫。即便在章中所描绘的宇宙性动荡的画面里,这两点也清晰可感。同样的动荡场景在别处的描写更为猛烈,例如第81章《寂然》。这里采取的是一种富有同情与怜悯的告诫态度。这种告诫是循序渐进的,以一句安静而振奋人心的陈述呈现,开头是“人啊”。这能唤醒人们的良知。

Two main qualities are evident in this sūrah: its quiet rhythm and its earnest message. Both are clearly felt, even in the images of universal upheaval the sūrah sketches. Scenes of this upheaval are portrayed with much more violence elsewhere, as in Sūrah 81, The Darkening. Here an attitude of sympathetic and compassionate cautioning is adopted. The cautioning is gradual, presented in a quiet, inspiring statement beginning with the words “O man”. This awakens people’s consciences.

各部分经文的编排遵循一个特殊的规划。它引导读者经历种种场景，有些关乎宇宙，有些关乎人自身。这些场景被依次描绘，次序经过深思：从万物向真主的普遍顺服开始，这在读者心中留下了温和而真实的触动；接着是清算、报酬与惩罚的画面；随后是人间生活及其种种现象的当下场景。之后，经文对那些经历了这一切仍然拒绝信仰的人表示惊叹。这一惊叹与严厉惩罚的警告相结合，同时也向信士许诺永不落空的报酬。

The various parts of the sūrah are ordered according to a special plan. This carries the reader through a variety of scenes, some relating to the universe, others to man himself. The scenes are sketched one after the other in a thoughtful order starting with universal submission to God, which leaves a gentle but real impression on the reader’s heart. Then we are given an image of the reckoning, reward and retribution, followed by a contemporary scene of life on earth and its phenomena. Then follows a statement of wonder at those who, after all this, still refuse to accept the faith. This statement combines with a warning of severe punishment, and a promise of unfailing reward to the believers.

所有这些内容都包含在这短短几行的章节之中。这种简练只是《古兰经》独特性质的一个方面。这一章试图阐明的观念，即便用整本书来讨论，通常也难以如此有力、如此有效地加以阐述。然而《古兰经》之所以能达到其目的，是因为它直接触动我们的心灵。这并不奇怪！因为它是真主的话语。

All this is embodied in the few lines which compose this short sūrah. Such succinctness is just one aspect of the unique nature of the Qur’ān . The ideas the sūrah sets out to explain could not normally be tackled with such power and to such effect, even if entire books were devoted to the task. But the Qur’ān achieves its purpose because it addresses our hearts directly. No wonder! It is the word of God.

“当天空裂开，顺服其主，且真心地服从；当大地被展平，抛出其中所有的东西并变得空旷，顺服其主，且真心地服从。”（第1–5节）天空的裂开，在对其他章的注释中已有论述。这里的一个新内容是天空对其主的顺服与完全服从：“顺服其主，且真心地服从。”（第2节）

“When the sky is rent asunder, obeying her Lord in true submission; when the earth is stretched out and casts forth all that is within her and becomes empty, obeying her Lord in true submission.” (Verses 1-5) The splitting of the sky has been dwelt upon in the commentary on other sūrahs. One new element here is the submission and complete obedience of the sky to her Lord: “obeying her Lord in true submission.” (Verse 2)

另一个新的要素是大地的伸展："当大地被伸展开来时。"（第3节）这或许意味着大地的大小或形状有所扩展，其原因是支配并维系她现有形态的自然法则遭到了破坏。这句话采用被动语态，暗示这一过程将借助某种外力的介入来完成。"她抛出其中所有的东西，并变得空虚。"（第4节）这一意象将大地描绘成一个有生命的个体，她将腹中之物抛出并清除。

Another new element is the stretching of the earth: “When the earth is stretched out.” (Verse 3) This means perhaps an expansion of her size or shape as a result of a disruption of the laws of nature which govern her and preserve her in her present shape. The statement, made in the passive, suggests that this will be carried out through the intervention of an outside force. “And casts forth all that is within her and becomes empty.” (Verse 4) This image portrays the earth as a living entity casting out what is within her and getting rid of it.

地球之中确实有许多东西:在漫长的岁月里,无数种类的受造物曾经生存、死亡并被埋葬,其时间跨度唯有真主知道。其中还蕴藏着丰富的金属、水源以及其他只有造物主才知晓的奥秘。大地一代又一代地承载着这一切,直到那最后的日子,它将抛出其中所藏的一切。

There are indeed a great many things within the earth, countless types of creation that have lived, died and been buried over a long period of time, the span of which is known to no one but God. It also includes an abundant resource of metals, water and other secrets unknown except to the Creator. The earth carries all this load one generation after another until that final day when it casts forth all that is within her.

“顺服她的主，真心归顺”，她效法天空，宣告完全的服从和彻底的顺从于真主。

“Obeying her Lord in true submission,” she follows the sky’s suit and declares total obedience and complete submission to God.

这些简短的经文生动地展现了天与地如何接受命令，并立即遵从。它们的服从，是其自觉而恭顺的臣服的体现。此处所描绘的画面，蕴含着谦卑、庄严与宁静的意味，并被充分地凸显出来。它给人留下的印象，是对真主谦卑而顺从的臣服。

These short verses vividly demonstrate how both the living sky and earth receive their orders and instantly comply with them. Their obedience is a manifestation of their conscious and dutiful submission. The image drawn here has shades of humility, solemnity and tranquillity that are brought out in full relief. The impression it leaves is one of humble and obedient submission to God.

在这样一种自觉顺服的氛围中,人正被从高处召唤:"人啊!你正辛勤地走向你的主,你终将与祂相见。"(第6节)"人啊!"你的主以完美的形态造化了你。祂赐予你人性,使你有别于创造中的其他一切。你的人性赋予你某些特质,这些特质本应使你比天地更加自觉地敬畏你的主,更加顺从和谦卑地服从祂。祂将自己的灵魂赐予人,使人能够与祂沟通,领受祂的光明,并借着真主的恩典提升自己,以达到人所能企及的最高完美境界。这并非小小的殊荣。

In such an atmosphere of conscious obedience, man is addressed from on high: “O man! You have been toiling towards your Lord, and you shall meet Him.” (Verse 6) “O man!” your Lord has made you in a perfect way. He has given you your humanity which distinguishes you from the rest of creation. Your humanity endows you with certain characteristics which should have made you more conscious of your Lord, and more obedient and submissive to Him than both the sky and the earth. He has given man of His own spirit and endowed him with the ability to communicate with Him, receive His light, ennoble himself with God’s grace in order to achieve the highest degree of perfection attainable by man. This is no little distinction.

“人啊！你正在朝着你的主竭力前行，你终将与祂相见。”（第6节）

“O man! You have been toiling towards your Lord and you shall meet Him.” (Verse 6)

人在今世确实辛劳备至，肩负重任，竭力奔波。他所做的一切，最终都是为了像一切受造之物那样回归真主。人即便是为了享受所得之物而劳作！今世的一切都不是轻易得来的，也不是不费力气的：即便有时不需要体力劳动，也必定需要一些脑力和情感上的付出。在这一点上，富人和穷人并无二致，尽管所付出的劳动在种类和形式上可能有所不同。这段话提醒人们，在今世的尘世中辛勤劳碌，是所有人的命运。然而，当我们与我们的主相见时，我们将分为两类：一类人将承受无法与今世所受之苦相比的苦难；另一类人则是那些表现出顺从与真诚归顺的人，他们将享受一种安息，今世的苦难将在其中被忘却。

Man certainly labours hard in this life, shouldering his responsibilities and exerting himself. All this he does in order to return, in the end, like all the rest of creation, to God. Man labours even for what he enjoys! Nothing in this life comes easily or without effort: if sometimes no physical labour is needed, then surely some mental and emotional effort is required. In this the rich and poor are alike, although the labour exerted may differ in kind and form. This address reminds man that labouring hard is the lot of all in this life on earth. But when we meet our Lord, we will fall into two groups: one will suffer hardship incomparable to that suffered on earth; and the other, consisting of those who have demonstrated their obedience and true submission, will enjoy a rest in which the suffering of this life will be forgotten.

“他将接过右手的记录，他必得轻易的核算，并欢欢喜喜地回到他的家人那里。”（第7-9节）接过右手记录的人，是那些忠于信仰的幸福之人。真主喜悦他，并给予他丰厚的赏赐。他必得轻易的核算，也就是说，他不会因今世所做的事而被追究。这在先知的圣训中说得十分清楚。先知的妻子阿伊莎转述他的话说：“凡被追究清算的人必遭受苦难。”她接着指出，真主说：“他……必得轻易的核算。”真主的使者回答说：“这并不是清算与追究的意思。轻易的核算只是让他看到自己的记录。凡在末日被追究的人，必遭受苦难。”［由布哈里、穆斯林、提尔米兹和奈萨仪辑录。］阿伊莎还转述说：“我听到真主的使者ﷺ在拜中祈祷说：‘我的主啊，求你使我的清算变得轻易。’他礼完拜后，我问他：‘什么是轻易的清算？’他回答说：‘得到轻易清算的人，他的记录会被审视，并且会得到赦宥；而在那日被追究清算的人，必将毁灭。’”［由艾哈迈德辑录。］因此，这就是赐予接过右手记录之人的轻易清算。他必将获胜，并“欢欢喜喜地回到他的家人那里”，而他的家人也已获胜，并先他一步进入了天堂。我们由这句经文推知：今世接受信仰并遵循正道的人，将在天堂中聚集在一起。每个人都会与他所爱的人在一起。我们还看到了胜利者所面临的那一重要考验的景象：他带着满面的喜悦归来。

“He who is given his record in his right hand will in time have a lenient reckoning, and return rejoicing to his people.” (Verses 7-9) He who is given his book in his right hand is the happy one who was true to his faith. God is pleased with him and rewards him well. He will have a lenient reckoning, that is to say that he will not be called to account for what he did in this life. This is abundantly clear in the traditions of the Prophet. `Ā’ishah, the Prophet’s wife, quotes him as saying: “He who is called to account will suffer affliction.” Continuing her report, she pointed out that God says, ‘He... shall have a lenient reckoning.’ God’s Messenger answered: ‘That is not what is meant by reckoning and accountability. Lenient reckoning signifies no more than showing him his record. He who is called to account on the Day of Judgement will suffer affliction.’“ [Related by al-Bukhārī, Muslim, al-Tirmidhī and al-Nasā’ī.] `Ā’ishah also related: “I heard God’s Messenger (peace be upon him) saying in his prayers ‘My Lord, make my reckoning a lenient one’. When he had finished his prayers I asked him, ‘What is the lenient reckoning?’ He answered: ‘He who receives lenient reckoning will have his record looked into and will be forgiven, but he who is called to account on that day will perish.” [Related by Aĥmad.] This is, then, the lenient reckoning accorded to him who receives his record in his right hand. He shall win “and return rejoicing to his people,” who will also have won and arrived in heaven ahead of him. We deduce from this statement that those who accept the faith in this life and adhere to the right path will gather together in heaven. Everyone ends up with those whom he loves. We also have an image of the winner’s all-important test: he returns with his face overflowing with happiness.

这幅画面与那位受苦之人的境况截然相反：他必须为自己的恶行交账，并且是勉强地接过自己的记录。"但是，那从背后接过记录的人，将很快呼唤自己的毁灭，并将进入火狱。"（经文第10-12节）

This image is the opposite of what happens to the afflicted one who has to account for his evil deeds and receives his record with reluctance. “But he who is given his record behind his back will in time call down destruction upon himself and will enter the fire of hell.” (Verses 10-12)

《古兰经》通常区分人以右手或左手接过自己记录的方式：接过记录于右手，表示成功者；接过记录于左手，表示失败者。这里又出现了一种新的形象：记录是从背后交给人的。没有理由阻止有人同时以左手接过记录，并且是从背后接过。这是一种极度羞愧、不愿面对自己所作所为的人的形象。我们对这份记录的本质、它如何以右手、左手或从背后交付，并没有真正的认识。但从第一种说法，我们能领会成功者的实质；从第二种说法，我们能领会毁灭的实质。这正是我们应当体会的。这些不同的表达方式主要是为了使我们深刻理解这一点，并增强其效果。因为关于将会发生什么、将如何发生的确切知识，只属于真主。

The Qur’ān usually makes a distinction between receiving one’s record with one’s right or left hand. Here we have a new image: the record is given from behind one’s back. There is no reason to prevent anyone being given his record in his left hand and from behind his back at the same time. It is an image of one who feels great shame and hates to be confronted with what he has done. We have no real knowledge of the nature of this record or how it is given in one’s right or left hand or behind one’s back. But we can comprehend from the first expression the reality of being a winner, and from the second the reality of doom. This is indeed what we are meant to appreciate. These various forms of expression are used mainly to drive the point home to us and to enhance its effects. For exact knowledge of what will happen and how it will happen belongs only to God.

所以，那个不幸的人，一生在世间辛苦劳作，却违抗真主，沉溺于被禁止的事物，他会知道自己的命运。他意识到，摆在他面前的是更多的苦难和艰辛劳作，唯一的不同是这一次的苦难更加沉重、不间断且无穷无尽。于是，他呼唤自我毁灭，因为他认为自我毁灭是摆脱即将降临于他的遭遇的唯一途径。当人寻求以自我毁灭来逃避时，他必定处于无助的境地。他自身的不存在成了他最强烈的渴望。他的绝望难以言表。阿拉伯诗人穆塔纳比在其诗作中所暗示的正是这层含义，该诗开篇可译为英文："Suffice it a malady that you should think death a cure. It says much that doom should be eagerly desired."（以病为苦，竟将死亡视作良药，已足以说明一切；渴望厄运降临，本身便道出许多。）这无疑是一种难以形容的痛苦与悲惨的境况。"[他]将进入火狱。"（第12节）这便是他想借自我毁灭逃避的归宿；然而，他已无路可逃。

So, the unfortunate one who lived his life on earth labouring hard but disobeying God and indulging in what is forbidden will know his destiny. He realizes that what lies in front of him is more suffering and hard labour with the only difference being that this time the suffering is greater, uninterrupted and endless. So, he calls destruction upon himself, for he sees his own destruction as the only means of salvation from what will befall him. When man seeks refuge in his own destruction, then he is certainly in a helpless position. His own non-existence becomes his strongest desire. His hopelessness is beyond description. This is the meaning implied by the Arab poet al-Mutanabbī in his poem which starts with what may be rendered in English as: “Suffice it a malady that you should think death a cure. It says much that doom should be eagerly desired.” It is certainly a case of indescribable distress and misery. “And [he] will enter the fire of hell.” (Verse 12) This is the end from which he wishes to escape by means of his own destruction; but there is no way out.

说完这幅凄惨的景象，这一章又让我们看到了这个受苦之人过往的一瞥，正是那段过往把他引向了这无尽的苦难："他曾在族人中快乐地生活。"

Having portrayed this miserable scene, the sūrah gives us a glimpse of the sufferer’s past which led him to this endless misery: “He lived joyfully among his people.

“他确实以为自己永远不会归来。”（第13-14节）这里使用过去时，是因为我们感到审判日已经到来，此世已经结束。那些放纵与欢愉都发生在今世。“他在族人中快乐地生活。”他只顾眼前的时刻，对后世毫无准备。“他确实以为自己永远不会回归”到他的主那里。如果他在人生旅途的终点想到过归宿，他就会携带足以维持生命的资粮。“是的，确实如此；他的主一直在看护着他。”（第15节）真主始终知晓人的思想、行为和感受。真主知道，与人的想法相反，人必将回归到祂那里，领受他在世间行为应得的报酬。当万人都回归真主，去迎接各自注定的归宿，真主所前定的必将实现，情况正是如此。

He surely thought he would never return.” (Verses 13-14) The past tense is used here because we feel that the Day of Judgement has arrived, after this life has ended. The indulgence and the joy had taken place in this life. “He lived joyfully among his people.” He cared for nothing beyond the moment he was in, and made no preparation for the hereafter. “He surely thought he would never return,” to his Lord. Had he thought about the return at the end of his journey through life, he would have carried provisions to sustain him. “Yes, indeed; his Lord was watching over him.” (Verse 15) Indeed God has always been aware of man’s thoughts, actions and feelings. God knows that, contrary to what man may think, there will be a return to Him to receive the reward merited by actions on earth. This is indeed what happens when all return to God to meet their appointed destiny, when what God has ordained will take place.

“他在族人中生活得很快乐。他确实以为自己永远不会回去。是的，他的主一直在看顾他。”（第13-15节）这幅在短暂的尘世生活中于族人之间欢乐、最终落入悲惨境地的人的景象，与另一幅景象相对应：那人被交予右手的记录，将受到宽松的清算，并欢喜地回到他的族人中，与他们一同过永恒的幸福生活，远离一切艰辛。“凡记录交于右手的人，将受到宽松的清算，并欢喜地回到他的族人中。”（第7-9节）

“He lived joyfully among his people. He surely thought he would never return. Yes, indeed; his Lord was watching over him.” (Verses 13-15) This image of the misery of the one who was joyful among his people during his short life on earth has a counterpart in the image of the happy one who returns rejoicing to his people to live with them an eternal happy life, free from hardship: “He who is given his record in his right hand will in time have a lenient reckoning and return rejoicing to his people.” (Verses 7-9)

随后，本章简要提及了一些世间景象。然而，人们仍然忽视这些景象所提供的证据，即这个世界的创造中蕴含着精心的规划。事实上，这种规划包括人的创造本身，以及人生中的各个阶段与转变："我以暮色起誓，以夜及其所包罗的万物起誓，以圆满的月亮起誓，你们必定会经历一个又一个的阶段。"（第16至19节）这一誓言在阿拉伯原文中是间接的，其作用是引起人对这些普遍景象的注意。这里的内涵与本章开头以及其中所描绘的景象完全和谐一致。暮色指的是日落之后那段寂静的时刻，此时心灵会被深深的敬畏之感所笼罩。在这样的时刻，心会感受到与亲密伴侣离别的意义，以及由此而生的寂静哀伤和深沉忧郁。它也会体验到对即将来临的黑暗的恐惧。

The sūrah then refers briefly to some worldly scenes. People, however, continue to overlook the evidence such scenes provide of the deliberate planning that has gone into the making of this world. Indeed, this planning includes the creation of man himself, and his phases and transitions through life: “I swear by the twilight, and by the night and what it envelops, and by the moon in her full perfection, that you shall certainly move onward, stage after stage.” (Verses 16-19) The oath, which is indirect in the Arabic text, serves to draw man’s attention to these universal scenes. The connotations here are in perfect harmony with those of the opening of the sūrah and the scenes portrayed there. The twilight refers to that period of stillness after sunset when the soul is overwhelmed by a deep feeling of awe. The heart feels, at such a time, the significance of parting with a beloved companion, and the quiet sadness and deep melancholy this involves. It also experiences fear of the approaching darkness.

“以夜发誓，以及它所笼罩的一切。”（第17节）夜所笼罩的是什么，经文没有明说，以此增强其感染力。想象可以四处驰骋，人们可以思索夜幕之下可能隐藏着怎样的事件与情感。然而想象的驰骋无法穷尽这节简短的古兰经文“以夜发誓，以及它所笼罩的一切”所引发的全部意象。我们所留下的，是一种压倒性的敬畏之感，它与黄昏所伴随的宁静与敬畏完全相合。

“And by the night and what it envelops.” (Verse 17) What the night envelops is left unspecified to enhance the effect. Imagination can travel far and wide as one thinks of what the night may conceal of events and feelings. But the travels of the imagination cannot capture all the images generated by the short Qur’ānic verse, “And by the night and what it envelops.” We are left with an overwhelming feeling of reverence which is in perfect harmony with the stillness and awe associated with the twilight.

“以圆满无缺的月亮起誓。”（第18节）这又是一幅宁静而壮丽的画面，描绘满月的光辉洒落大地。满月总是与安宁相连。这里所形成的整体印象，与黄昏以及黑夜遮蔽万物的景象密切相关。其中的感受是一种相辅相成的静谧与敬畏。

“And by the moon in her full perfection.” (Verse 18) This is another quiet and splendid scene, describing the full moon as her light descends over the earth. The full moon is always associated with tranquillity. The general impression formed here is closely associated with twilight, and the dark night as it conceals everything. The feeling is one of a complementary stillness and reverence.

"你们必定会一个阶段接一个阶段地前进。"（第19节）这是说，你们将依照已为你们注定的安排，从一个苦难的阶段进入另一个阶段。《古兰经》使用了"乘骑"一词，我们则用"前进"来表达经历各个苦难阶段的含义。在阿拉伯语中，"乘骑"常用来指经历危险与困难的过程。这种用法表明，困难与危险就如同可供骑乘的马或骡子。每一种困难都会把骑乘者带到其注定的阶段；如同暮光、黑夜与圆满的月亮都是预先注定的一样，每一种困难也会把骑乘者送往一个新的、预先注定的阶段。这些阶段最终都以与神相遇而告终，即前文所提及的那一点。这种条理井然的章节安排，以及从一点到另一点的自然过渡，正是《古兰经》卓越文风的特色。

“That you shall certainly move onward, stage after stage.” (Verse 19) This means, you will pass from one stage of suffering to another, as has been charted for you. The Qur’ān uses the term ‘ride’, although we use the expression ‘move onward’, to denote the undergoing of various stages of suffering. ‘Ride’ is frequently used in Arabic to signify the passage through risk and difficulty. This usage suggests that difficulties and risks are like horses or mules to be ridden. Each one will take the rider to the stage determined for them. Thus each one will deliver the rider to a new, predetermined stage, in the same way as twilight, the night and perfect moon are predetermined. They eventually end with their meeting with God, which was mentioned in the preceding part. This coherent ordering of the parts of the sūrah and the smooth movement from one point to another is characteristic of the superb Qur’ānic style.

随后是对那些坚持拒绝信仰之人的惊叹:他们自身之内以及整个世界之中,都有这些迹象和丰富的证据指明真理,然而他们却仍然如此:“那么他们为什么不信道呢?”或者:“当《古兰经》被诵读给他们听时,他们为什么不俯首叩拜?”(第20-21节)的确,他们为什么不信道呢?宇宙之中和灵魂之内有许多迹象指出,信仰之路是正确的道路。这些迹象既多且深,又极具力量,因此,如果心想要逃避它们,它们便会四面包围这颗心。但如果有人去聆听它们,它们便会以友善而亲切的方式向他诉说。

There then follows an expression of wonder at those who persist in their denial of the faith when they have all these signs and all this abundant evidence within themselves and in the world at large which indicates the truth: “Why then do they not accept the faith?” Or, “when the Qur’ān is read to them, they do not fall down in prostration?” (Verses 20-21) Indeed, why do they not accept the faith? There are numerous indications in the universe and within the soul which point out that the path of faith is the right path. They are at once numerous, profound and powerful, so they besiege the heart if it tries to run away from them. But if someone listens to them, then they address him in a friendly and affectionate way.

《古兰经》用纯粹人性的语言与他们对话。它开启人心以接纳真理，并在他们自身之中以及地平线之外指明其证据。它在人们心中唤起对真主的敬畏、谦卑、顺从，以及对宇宙创造者的归顺。“俯伏叩拜”这一表述正是指这些情感。宇宙壮丽而令人震撼：它呈现出无数的迹象、思维的启示和纯净的时刻，这些共同作用，唤起我们迅速的回应和乐意的归顺。《古兰经》同样卓越而动人；它将人的心灵与壮丽的宇宙相连，进而与造化宇宙的创造者相连。它使我们对宇宙产生一种真实的感受，这种感受也印证了创造和创造者的真实。因此才有这样的惊叹：“他们为什么不信道呢？当《古兰经》被诵读给他们听时，他们为什么不俯伏叩拜呢？”（第20-21节）

The Qur’ān addresses them in the language of pure human nature. It opens the heart to the truth and points out its evidence both within themselves and over the horizon. It kindles in people’s hearts God-consciousness, humbleness, obedience and submission to the Creator of the universe. The expression, “fall down in prostration,” refers to these feelings. The universe is splendid and inspiring: it offers a multitude of signs, mental stimuli and moments of purity which combine to arouse in us a ready response and a willing submission. The Qur’ān is also superb and inspiring; it links the human heart with the splendid universe and, consequently, with the Creator who made it. It gives us a feeling of truth about the universe which also demonstrates the truth of creation and the Creator. Hence the wonder: “Why then do they not accept the faith? Or, when the Qur’ān is read to them, they do not fall down in prostration?” (Verses 20-21)

这确实令人惊叹,但《古兰经》并未对此多作停留。它接着描述不信道者的行为以及等待他们的结局:"但是不信道的人仍然坚持拒绝[真理],然而真主完全知道他们所隐瞒的。所以你要向他们报告严厉的刑罚的喜讯。"(第22-24节)不信道者高呼"谎言",但他们斥之为谎言的对象并未明确说明。在阿拉伯语中,省略宾语的作用是扩大该动词的指称范围。因此,在这里我们理解到,斥之为谎言已成为不信道者根深蒂固的习惯和特征。但真主完全知晓他们心中所隐藏的邪恶,也十分清楚他们斥责真理的动机。

It is indeed amazing, but the Qur’ān does not dwell on this for long. It proceeds to describe the behaviour of the unbelievers and the end which awaits them. “But the unbelievers persist in rejecting [the truth], yet God knows very well what they are hiding. So give them the tidings of a grievous suffering.” (Verses 22-24) The unbelievers shout, ‘lies’, but the object of their denunciation as lies is unspecified. In Arabic, omission of the object serves to widen the scope of reference for the verb. Thus, here we understand that the denunciation as lies is an entrenched habit and a characteristic of unbelievers. But God is fully aware of the evil they conceal in their hearts and He knows perfectly well their motives for denouncing the truth.

该章随后停止讨论他们的状况，转而向真主的使者说道：

The sūrah then halts its discussion of their state and addresses God’s Messenger:

“所以，你要以痛苦的刑罚向他们报喜。”对于任何期待自己未来消息的人来说，这是一个令人不快的消息。

“So give them the tidings of a grievous suffering,” an unpleasant tiding for anyone who is awaiting news of his future.

与此同时,本章也描述了那些通过善行为未来做准备的信士将得到的结果。这段描述以一种例外的形式出现,与不信者所将面临的结局形成对照:“除了那些信道并行善的人,他们将获得永不间断的报酬。”(第25节)这种例外在阿拉伯语语言学中被称为“非同类例外”(al-istithnāʾ al-munqaṭiʿ)。原本不在忧惧之讯的承受者之列的信士,随后被排除在这一警告之外。这种表达方式用来引起人们对其后内容的注意。永不间断的报酬是持续不断、永无止息的,它将在后世赐予,届时人们将获得永生。

At the same time the sūrah describes what awaits the believers who prepare for their future by good deeds. This description is made in the form of an exception from what awaits the unbelievers: “except for those who believe and do good deeds; for theirs is an unfailing reward.” (Verse 25) This type of exception is known in Arabic linguistics as “unrelated exception”. The believers, not originally among the recipients of the gloomy news, are then excepted from it. This form of expression serves to draw attention to what follows. The unfailing recompense is one which is continuous and unceasing, and will be given in the hereafter, when people will be immortal.

至此，本章结束。这是一章由简短却极具力量的经文组成的章节。

On this decisive note the sūrah ends. It is a sūrah of short yet immensely powerful verses.

《inshiqāq》章（破裂）第1-25节

概述

完全的普遍顺服

人的辛劳

忍受人生的苦难

不竭的回报