该章以赞颂真主开始，这是最为恰当的行为，以在因提及夜行而散发的慈悯与亲和氛围中，确认真主与仆民之间的纽带。

The sūrah begins with glorifying God, the most fitting action to confirm the bond between God and His servants in the atmosphere of compassion and friendliness imparted by the mention of the night journey:

超绝赞颂的主啊，祂在夜间把自己的仆人从禁寺（在麦加）带到远寺（在耶路撒冷）——我曾为远寺周围降福——为的是让他看到我的一些迹象。祂确是全聆的，全见的。（第1节）

Limitless in His glory is He who transported His servant by night from the Sacred Mosque [in Makkah] to the Aqşā Mosque [in Jerusalem] — the environs of which We have blessed — so that We might show him some of Our signs. Indeed He alone is the One who hears all and sees all. (Verse 1)

该章强调了人作为真主仆人的地位：“那使他的仆人夜间旅行……”。这里的强调在于先知升天的语境中，因为此前从未有人到达那里。在这一语境下，人作为真主仆人的地位应当时刻铭记，这一点很重要。

The sūrah emphasizes the position of man as God’s servant: “He who transported His servant by night...” The emphasis here is needed in the context of the Prophet’s ascension to heaven where no human being had gone before. It is important in this context that the status of man’s servitude to God should always be remembered.

不得出现地位上的混淆，就像耶稣的情况那样：他的出生、他在世的生命终结时被提升到天上，以及他在世时所被赋予的权能，这些都使一些人混淆了他的地位，并声称他具有神性。伊斯兰教以其简洁与纯正坚持认为，真主与任何受造物之间永远不可能存在任何相似之处。

There must be no confusion of status similar to that which happened in the case of Jesus on account of his birth, his being raised to heaven at the end of his life on earth, and the powers which were given to him during life. All these caused some people to confuse his status and to claim that he had a divine nature. In its simplicity and purity, Islam insists that no similarity could ever exist between God and any creature.

阿拉伯文原文开篇经文中使用了动词 asrā，意为“夜间旅行”。因此，仅用这个动词即可表明该行为发生的时间。

The Arabic text of this opening verse uses the verb, asrā, which denotes ‘travelling during the night’. It is sufficient then to use this verb to denote the time of the action.

然而这节经文加上了“laylan”这一词，即“夜间”，以增添一种静谧的夜晚与旅途轻松的意味。从禁寺到阿克萨清真寺的这段旅程，是慈悲而全知的真主所选定的。它在从易卜拉欣和易斯玛仪时代直至最后一位先知穆罕默德ﷺ（愿众先知平安）之间的所有一神教信仰之间建立了联系。它也在所有这些宗教的圣地之间建立了联系。看来，这次不寻常的旅程昭示着，最后的使者是此前所有使者遗产的继承者。他的使命对所有这些圣地提出了主张。因此，这次旅程超越了时间与空间的范畴。

Yet the verse adds the phrase, laylan, or ‘by night’, to give an added sense of the still night and the ease of travel. The journey from the Sacred Mosque to the Aqşā Mosque was one chosen by God, the Compassionate who knows everything. It provided a link between all monotheistic faiths from the time of Abraham and Ishmael to the time of the last Prophet, Muĥammad (peace be upon them all). It also established a link between the holy places in all these religions. It seems that this unusual journey served as an announcement that the last Messenger was the heir to the heritage of all former messengers. His message staked a claim to all these holy places. Thus it becomes a journey that goes beyond the scope of time and place.

夜行是真主想要展示的一个非凡迹象。以人类的标准来看，这是一段令人惊叹的旅程。这次旅程的第一段目的地是耶路撒冷的阿克萨清真寺，它位于圣地的中心，而这片圣地是真主在使以色列的子孙被逐出之前所赐予他们的。

The night journey is a remarkable sign which God wished to demonstrate. It is an amazing journey by human standards. The Aqşā Mosque in Jerusalem, which was the destination of the first part of this journey, is at the heart of the Holy Land which God assigned to the Children of Israel before He caused them to be driven out of it.

因此，在接下来的这段经文中，适宜叙述穆萨与他的族人以色列人的历史。

Thus it is appropriate to relate in the passage that follows the history of Moses and his people, the Israelites:

我把经典赐给穆萨，并使它成为以色列后裔的指引，说：“除我以外，你们不要以任何人为保护者。”你们是我们与努哈一同载上船的人的后代。他确是我们一位极其感恩的仆人。 我们在经典中明确地告诉以色列后裔：“你们将两次在大地上造成败坏，并且必定极其狂妄自大。”当第一次的预言应验时，我们派遣我们的一些大力仆人攻击你们，他们在全境中肆意破坏。这样，[我们的]警告就成为了现实。之后，我们又让你们战胜他们，赐给你们财富和子嗣，并使你们人数更多。[我们说：]“你们若行善，便是为自己行善；若作恶，也是对自己作恶。”当第二次的预言应验时，[我们容许你们的敌人]把你们彻底羞辱，像他们第一次进入圣殿那样进入它，并摧毁他们所占据的一切。

We gave Moses the book and made it a [source of] guidance for the Children of Israel, saying: Do not take anyone for a guardian other than Me. You are the descendants of those whom We carried [in the ark] with Noah. He was a truly grateful servant of Ours. ‘ We made it clear to the Children of Israel in the book: ‘Twice will you spread corruption on earth and will indeed become grossly overbearing.’ When the prediction of the first of these came true, We sent against you some of Our servants of great might who wrought havoc throughout the land. Thus [Our] warning came to be fulfilled. Then We let you prevail against them once more, and We gave you wealth and offspring, and made you more numerous [than ever. And We said:] ‘If you do good, you will be but doing good to yourselves; and if you do evil, it will be also against yourselves.’ And when the second prediction came true, [We allowed your enemies] to disgrace you utterly, and to enter the Mosque just like [their predecessors] had entered it the first time, and to visit with destruction all that fell into their power.

或许你们的主会怜悯你们；但你们若重犯，我也会重罚你们。我确已将火狱设为不信道者的囚牢。（第2-8节）

It may be that your Lord will have mercy on you; but if you revert [to your old ways], We shall revert [to punishing you]. Indeed We have made hell a place of confinement for the unbelievers. (Verses 2-8)

这段以色列后裔历史的事件，在《古兰经》中只在这一章提到。它讲述了犹太人的命运，这一命运导致了他们国家的覆灭。它揭示了一个民族中腐败蔓延、道德败坏，与其衰落和毁灭之间的直接关系。这是对真主所确立的一条自然法则的应验，本章也提到了这条法则。该法则指出，任何社会中富足阶层的腐败与败德，正是真主毁灭该社会的原因。

This episode in the Children of Israel’s history is mentioned only in this sūrah in the Qur’ān. It refers to the fate of the Jews which led to the collapse of their state. It reveals the direct relationship between the spread of corruption and loose morality in a nation and its decline and destruction. This comes in fulfilment of a law of nature God has set in operation, and which the sūrah refers to. The law states that the corruption and immorality of the affluent in any community is the cause of its destruction by God.

在上帝赐予穆萨的经典《讨拉特》中，上帝警告以色列的后裔说，他们将在大地上两次作恶，并将获得权力，成为圣地的主宰。每当他们掌权后滥用权力或散布邪恶时，上帝便派遣他的一些仆人来攻击他们，将他们制服并消灭，侵犯了他们的权利：“当第一次的预言应验时，我派遣我的一些大能的仆人去攻击你们，他们在全地横行肆虐。这样，我的警告就应验了。”（第5节）

In the book He gave to Moses, the Torah, God warned the Children of Israel that they would spread corruption on earth twice and that they would gain power and be the masters in the Holy Land. Every time they held power and used it corruptly or spread corruption, God sent some of His servants against them who overpowered and destroyed them, abusing their rights: “When the prediction of the first of these came true, We sent against you some of Our servants of great might who wrought havoc throughout the land. Thus [Our] warning came to be fulfilled.” (Verse 5)

这是第一次:他们在圣地获得了权力,建立了强大的国家。但随后他们转而施行暴政和作恶。结果,真主让他们遭遇了一些兼具巨大力量和坚定意志的仆人。这些仆人击溃了那些犯错并散布腐败的人,将他们彻底征服。于是,警告应验了,正如真主的应许总是如此。

This was the first time: they gained power in the Holy Land and they established their strong state. But then they resorted to tyranny and corruption. As a result, God brought them face to face with some of His servants who combined great might with strong determination. They overran those who had erred and spread corruption, completely subjugating them. Thus the warning came to pass, as is always the case with God’s promises.

当以色列的子孙战败并遭受屈辱之后,他们回归主的怀抱,改正了自己的行为,并运用了所学到的教训。与此同时,征服者们被胜利蒙蔽了双眼,走上了同样的暴虐与败坏之路。结果,局势逆转。战败者再次获胜:"然后,我又使你们再度战胜他们,并赐给你们财富和子孙,使你们的人数比从前更多。"(第6节)

After the Children of Israel were vanquished and suffered humiliation, they turned back to their Lord, mended their ways and applied the lessons they had learnt. In the meantime, their conquerors were blinded by victory and travelled along the same road of tyranny and corruption. As a result, the tables were turned. The vanquished were victorious again: “Then We let you prevail against them once more, and We gave you wealth and offspring, and made you more numerous than ever.” (Verse 6)

历史就这样重演了。

History thus repeated itself.

在这段经文陈述真实的预言与警告之前，这一章先提出一条关于行为与报应的基本原则："你们若行善，便是为自己行善；你们若作恶，也是害自己。"（第7节）这是一条永不改变的法则，其影响超越今世，延续到后世。它使人所做的一切，连同其一切结果与后果，完全归属于他自己。因此，报应是行为自然的果实，它由所行之事的性质所决定。这也就是说，人对自己负责。是他选择行善或作恶，也只有他本人会得到报偿或承受后果。当他的行为结果使他受到惩罚时，他只能责怪自己。

Before the sūrah continues its account of the true prophesy and warning, it states a basic rule of action and reward: “If you do good, you will be but doing good to yourselves; and if you do evil, it will be also against yourselves.” (Verse 7) This is a never changing rule with effects that transcend this life into the next. It makes everything a human being does, with all its results and consequences, totally his own. Thus, reward is the natural fruit of action. Hence it is determined by the nature of the action done. This is to say that a human being is responsible for himself. It is he who chooses to do good or evil, and he alone who will receive the reward or bear the consequences of what he does. He has only himself to blame when the result of his action leads him to suffer punishment.

这一章现在谈到《古兰经》，说明它是一部真实而完整的指引之书。

The sūrah now speaks about the Qur’ān, making it clear that it is a book of true and full guidance:

诚然，这部《古兰经》指引人走向最正直的道路。它向行善的信士报喜，说他们将获得丰厚的报酬；并宣告：我已为不信后世的人预备了痛苦的刑罚。

Surely this Qur’ān shows the way to that which is most upright. It gives the believers who do good deeds the happy news that theirs will be a rich reward; and [declares] that We have prepared a grievous suffering for those who do not believe in the life to come.

（第9-10节）

(Verses 9-10)

“誠然，這部《古蘭經》指引人走向最正直的道路。”這是一個普遍性的陳述，適用於所有遵循《古蘭經》而行、並趨向其所指引之目標的人。因此，這份指引並不局限於某個時代或某個地方，而是賜予一切時代與世代的群體。而當人們遵循任何方法或途徑時，它的優越性也同樣適用於他們所能達到的一切；它更優越於人們在任何時間、任何地點所能被引向的一切美好事物。

“Surely this Qur’ān shows the way to that which is most upright.” This is a general statement applicable to all those who are guided by the Qur’ān and the goals to which it guides. Thus, the guidance is given to communities and generations that are not restricted by time or place. And the superiority of its guidance applies to all that they may attain when they follow any method or approach. It is also superior to every good thing to which people may be guided at any time or place.

《古兰经》指引人走向内心情感与思想中“最为正直”的方向，阐明一种清晰的信仰，没有繁琐与模糊。它的指引使人的精神摆脱神话与迷信的重负，释放人的能量，使之趋于建设性并带来益处，并在支配宇宙的法则与支配人性的法则之间建立起和谐的联系。

The Qur’ān guides to that which is ‘most upright’ in relation to man’s inner feelings and thoughts, outlining a clear faith, free of complication and ambiguity. Its guidance frees the human spirit of the burden of myth and superstition, and releases human energy so that it is constructive, bringing benefit, providing a harmonious link between the laws that govern the universe and those governing human nature.

《古兰经》也确保了人外在与内在的存在、情感与行为、信仰与实践之间的和谐。它在这一切之中指明通向“最正直之道”的途径，把所有这些方面与人和真主之间真实而不可断绝的联系紧紧相连。这使人在仍身处大地之时，就能仰望更高的境界。因此，人在日常生活中所做的事，只要他是为求主的喜悦而做，便成为一种敬拜。即使这件事本身只是让他纯粹享受今世所赐予的美好，情况也是如此。

The Qur’ān also ensures harmony between man’s outward and inward existence, feelings and behaviour, faith and action. In all this it shows the way to what is ‘most upright’, linking all these aspects to the true and unseverable bond that exists between man and God. This enables man to look up to a higher horizon while he is still on earth. Thus what man does in his daily life becomes an act of worship, provided that he does so seeking God’s acceptance. This is true even when the action itself provides him with pure enjoyment of what is available in this life.

凡不遵循《古兰经》指引的人，都将听任他们自己所为。

Those who do not follow the guidance of the Qur’ān are left to their own devices.

但是，人是急躁的，不知道什么对自己有益、什么会给自己带来伤害，容易冲动，即使其反应会带来恶果，也无法克制自己："人祈求恶事，如同他祈求善事一样急切。人确实是急躁的。"（第11节）他不知道最终的结果。他可能做出恶事并促成其后果，却不知道这些只会给自己带来巨大的伤害；或者他虽然知道这些后果，却无法控制自己。这与《古兰经》中那种确定、平静而一贯的指引相去甚远。《古兰经》的指引之路与人的私欲之路，二者相差悬殊。

But man is hasty, unaware of what benefits him and what causes him harm, impulsive, unable to control his reactions even when they bring about evil consequences: “Yet man prays for evil as eagerly as he prays for good. Truly man is ever hasty.” (Verse 11) He does not know the ultimate results. He may do something that is evil and precipitate its results unaware that these only bring about immense harm to himself; or he may be aware of such results but is unable to control himself. This is a long, long way away from the assured, calm and consistent guidance given in the Qur’ān. The two ways of Qur’ānic guidance and human desire are too widely divergent.

到目前为止，这章经文已经指出了真主赐予祂的使者们的一些迹象，例如先知的夜行、努哈的方舟、穆萨的经典，尤其是《古兰经》。

So far the sūrah has pointed to some of the signs God gave to His messengers, such as the Prophet’s night journey, Noah’s ark, Moses’ book, and, above all, the Qur’ān.

现在这一章经文提到了真主普遍存在的一些迹象，并将这些迹象与人们的行为、努力和收获联系起来，一方面是他们的作为与所得，另一方面是这些作为的果实与回报。由此可见，支配行为与回报的法则，与支配整个宇宙的法则紧密相连。两者都建立在完美而永不失效的规律之上。它们的精确程度，就如同昼夜更替的体系一样精准。它们由造物主运行，而造物主使它们成为祂的两种迹象。

Now the sūrah mentions some of God’s universal signs and relates these to people’s actions, efforts and earnings on the one hand and their fruits and reward on the other. We thus see that the laws that govern action and reward are closely linked to the laws governing the whole universe. Both are based on perfect rules that never fail. They are as accurate as the system that ensures that day and night succeed each other. They are operated by the Creator who has made them two of His signs:

我们使黑夜和白昼成为两个迹象。然后我们抹去了黑夜的迹象，而使白昼的迹象明亮，以便你们寻求你们主的恩惠，并学会计算年岁与日期。我们已将万事详细地阐明。（第12节）

We have made the night and the day as two [of Our] signs. Then We have effaced the sign of the night while the sign of the day We have left enlightened, so that you may seek bounty from your Lord, and you may learn to compute the years and be able to reckon. Most clearly have We spelled out everything. (Verse 12)

这一支配昼夜更替的普遍规律与人类生活的诸多方面相关联。它与人们谋生的努力，以及他们对时间和计算的认识有关。它也关系到人在一生中所行的善与恶，以及他最终为其善行或恶行所获得的报应。事实上，遵循正道或陷入迷误的后果也与之相关，个人责任的独立性同样如此，即没有人会为他人承担责任。这一普遍规律还与真主的承诺相关，即在派遣使者之前，祂不会惩罚任何人。这种联系还进一步适用于那一规律：只有当某个群体中的富裕者犯下巨大的罪过之后，该群体才会被毁灭。该规律还关系到追求今世享乐之人与选择后世美好报酬之人的不同命运，以及真主在今世和后世分别赐予他们的东西。所有这些方面都遵循着既定的体系和某些不变的规律。没有任何事情是随意发生的。

行为与报应的法则，与宇宙中那套精密严谨的法则直接相连：

The law of action and reward is directly linked to the meticulous law of the universe:

每个人的行为，我都将其系在他的颈项上。在复活日，我将为他呈现一份摊开的记录。[并将对他说：]"你读你的记录吧！今天你自己足以作为审判你的人。"（第13-14节）

Every human being’s action have We tied around his own neck. On the Day of Resurrection We shall produce for him a record which he will find wide open. [And We will say:] ‘Read this your record! Sufficient it is for you today that your own soul should make out your account.’ (Verses 13-14)

这节经文的阿拉伯语措辞极其形象，它用“鸟”一词代替了译文中的“行为”。因此，这里是一个隐喻，指的是人的行为如同飞鸟，被系在他的颈上，永不离开他。《古兰经》正是以这样形象的描述来强调它的要旨。人的行为不会离开他，他也无法否认。所有行为的完整记录同样如此，它摊开在他面前。因此，他一生所做的一切都将暴露无遗。他无法隐藏、忽略或否认。“鸟”象征行为与“摊开的记录”这两种描绘，都产生了非常强烈的效果，加深了在那极其艰难、无物可以隐藏的日子里所感到的恐惧。每个人都被告知要阅读自己的记录，因为“今日你自己已足以作你自己的清算人。”（第14节）

The Arabic phraseology of this verse provides a highly graphic description which uses the word, ‘bird’, in place of ‘action’, as used in the translated text. Thus we have here a metaphor referring to what flies of a person’s actions and becomes tied around his neck, so that it never parts from him. Thus does the Qur’ān in graphically describing things in order to emphasize its point. A person’s actions do not leave him, and he cannot disown them. The same applies to the wide open record of all his actions. Thus whatever he has done in life is laid bare. He cannot hide, ignore or disown it. Both descriptions, of the bird denoting action and the record thrown open, produce a very strong effect that adds to the fears experienced on that very difficult day when nothing remains hidden. Everyone is told to read their own records because, “Sufficient it is for you today that your own soul should make out your account.” (Verse 14)

同样，这一普遍而准确的法则也与行为和报应的规则相联系："谁遵循正道，便是为自己而遵循；谁迷误，便是害自己而迷误。任何负担者都不负担他人的重负。"（第15节）这一切都是个人的责任。人遵循正道，便享受其果实；人选择迷误，便承受其后果。没有人能承担或减轻他人的负担。每个人都将为自己的行为受到清算，并获得今世所作所为的报偿。亲密的朋友也无法互相帮助。

Again the same accurate universal law is linked to the rules governing action and reward: “Whoever chooses to follow guidance does so for his own good, and whoever goes astray does so to his own loss. No soul shall be made to bear the burden of another.” (Verse 15) It is all individual responsibility. When one follows guidance, one reaps the fruits, and when one chooses error, one bears the consequences. None will bear or lighten the burden of another. Everyone will be questioned about their own actions and will have the reward for what they have done in this life. Close friends will be of no help to each other.

然而，作为真主恩典的体现，祂并不让人的引导仅仅依赖于宇宙中存在的种种迹象。祂也不让人仅凭真主在人出生前与人性所立的盟约。祂派遣使者予以警告和提醒："我从不惩罚任何人，直到我派遣使者（予以警告）。"（第15节）这无疑是真主恩典的一个方面，它给予每个人充分的机会去遵循祂的引导。只有当他们已经得到适当的警告，仍然坚持错误时，祂才会按其意愿予以惩罚。

同样一致而普遍的法则既支配着昼夜的更替，也适用于任何民族的毁灭："当我们欲毁灭某个城市时，我们便命令其中养尊处优的人；他们若在其中作恶，判决便确定下来，我们便彻底毁灭它。"（第16节）

The same consistent and universal law that governs the succession of day and night also applies to the destruction of any community: “When it is Our will to destroy a community, We convey Our command to those of its people who live a life of affluence. If they persist in sin, judgement is irrevocably passed, and We utterly destroy them.” (Verse 16)

富裕之人享受财富、仆役、奢侈、安逸与权势,往往容易在生活中疏忽懈怠、放纵沉迷。他们因此过着败坏的生活,逾越一切界限,践踏种种价值,亵渎神圣之物,玷污他人的名誉。若不对他们的恶行加以追究,他们就会在整个社会中散布败坏与淫乱。他们还会败坏每个社会为求生存都必须遵守的健全价值与原则。

The affluent who enjoy wealth, servants, luxuries, comfort and power are prone to carelessness and decadence in their lives. They thus lead a life of corruption, transgress all limits, trample over values, desecrate sanctities and defile other people’s honour. Unless they are taken to task for their misdeeds, they will spread corruption and indecency throughout their community. They will debase the sound values and principles which every community needs to observe in order to survive.

因此，他们的败坏将导致整个群体失去力量、活力和生存的手段。随后它变得毫无生气，并很快陷入毁灭。

Thus their corruption will lead to the loss of strength, vigour and means of survival by the whole community. It then becomes lifeless, and is soon overtaken by destruction.

这节经文重申了神所设立的这一定律。当神决定毁灭某个社群时，这只是它追求导致毁灭之道路与行为的自然结果。富裕者变得人数众多，却无人采取行动遏制他们的违法越界。他们散布败坏，于是整个社群渐渐变得腐败。

The verse here restates this law which God has set in operation. When God determines that a certain community is to be destroyed, this is only the natural outcome of its pursuit of ways and practices that lead to destruction. The affluent become too numerous and no one takes any action to curb their transgressions. They spread corruption, and bit by bit the whole community becomes corrupt.

因此，这样的社会会受到真主所设定的律法的影响，这律法注定此类社会走向毁灭。诚然，遭受毁灭的这个社会须为自身的毁灭负责，因为它没有采取必要的行动去制止这些恶劣的行为。若它那样做了，就能使自己免于毁灭。它也不会因有堕落的人引导它误入歧途，直至承受可怕的后果。

Consequently, it is liable to the effects of the law God has set in operation, condemning such communities to destruction. Indeed the community in question is responsible for the destruction it suffers, because it did not take the necessary action to stop such foul practices. Had it done so, it would have spared itself destruction. It would not have had corrupt people to lead it astray until it has faced the dire results.

真主安排人类的生活遵循既定的法则，这些法则从不失效，也从不改变。有因必有果，果的产生，是出于设立这一法则的真主旨意的运行。真主不喜悦淫秽与逾越。然而，一个社会中出现极度富有的人，表明其社会结构已经松弛，并已踏上衰落的道路。这将决定它的命运，因为它允许那些过分富有的人过着堕落的生活，从而使自己暴露于这一法则的运行之下。

任何只想过仅以今世为本的生活、不仰望这尘世之外任何事物、只追求尘世享乐的人，将得到神为他所定的这些东西。在来世，地狱正等着他，因为他本应得到这样的结果。这是因为，那些不向往今世之外任何事物的人，热衷于沉溺于肉体的享乐。然而这必然导致他们进入地狱：“至于那些只求今世暂存之福的人，我将视我所愿，把其中的一部分赐予我所愿赐予的人。最后，我使这样的人入火狱，他将蒙羞受弃地在其中焚烧。”（第18节）他因自己的行为而蒙羞，被弃绝，遭受严厉的惩罚。

Someone who wishes to lead a life based solely on this world, looking up to nothing beyond this earth and its pleasures, will have whatever God has assigned to him of these. In the life to come, hell will be waiting for him because he will have deserved it. This is because those who do not aspire to anything beyond this world are keen to immerse themselves in its carnal pleasures. This however inevitably leads them to hell: “As for those who care only for [the pleasures of] this fleeting life, We readily grant of it whatever We may please to whomever We will. In the end We consign any such person to hell, where he will burn disgraced and rejected.” (Verse 18) He is disgraced by his actions, rejected, suffering severe punishment.

另一方面,情况则截然不同:“但那些只追求后世、并像应当的那样努力追求、同时又是信士的人,他们的努力必将得到应有的酬报。”(第19节) 一个渴望后世丰厚回报的人,必须勤勉地追求自己的目标。他应当履行真主所要求他尽的义务。此外,他必须拥有信仰,信仰是他追求后世的根基。信仰不是人们凭空的妄想就能获得的东西,而是一种被牢固地坚信为信念、并通过行动清楚体现出来的理念。追求后世并不会剥夺任何人今世正当的美好享受,它只是为我们打开了更广阔的视野。因此,享乐与快乐并不是追求的目标。寻求快乐并无不妥,但前提是人不被它迷惑或奴役。

On the other side is a totally different picture: “But those who care only for the life to come, strive fir it as it should be striven for, and are true believers, are indeed the ones who will have their endeavours well rewarded.” (Verse 19) Someone who desires the rich reward of the life to come must pursue his goal diligently. He should fulfil the duties God requires of him. Moreover, he must have faith which serves as the basis of his pursuit for the life to come. Faith is not a matter that people attain through idle wishes, but it is rather an idea that is firmly held as a belief, and clearly endorsed by action. Pursuit of the hereafter does not deprive anyone of the wholesome pleasures of this life. It simply opens up wider horizons before us. Thus, enjoyment and pleasure are not the driving goal. There is no harm in seeking pleasure, provided however that one is not captivated or enslaved by it.

仅追求今世享乐的人生，只配得上蠕虫、爬行动物、昆虫、牲畜和野兽。唯有追求后世回报的人生，才配得上蒙受真主赐予尊荣的人类。是真主创造了人、塑造了人，并在他的灵魂中植入了一个秘密，使他即便双脚稳稳踏在大地上，也仍会仰望更高远的天际。

A life that seeks nothing more than the pleasures of this world is fitting only for worms, reptiles, insects, cattle and wild beasts. It is only the life that pursues the rewards of the hereafter that is fitting for man who has been the recipient of honour bestowed on him by God. It is God who has created man and fashioned him, planting in his soul a secret that motivates him to look up to higher horizons even when his feet are solidly planted on earth.

然而，这两类人都享有真主的恩赐，这恩赐向所有人开放，不对任何人设限。

Yet both groups receive God’s bounty which is open to all and restricted to none.

两类人——只追求今世享乐、尽情享受的人，和追求后世回报的人——都能得到真主所赐予的恩惠，这恩惠是真主赐给所有人的："我们把这些人和那些人都供给，这是从你主那里来的恩赐，你主的恩赐是不被禁止的。"（第20节）真主所赐的恩惠因人的条件、志向和行为而有很大差别。尽管大地的范围非常有限，其广度也十分狭窄，人们所得仍然各不相同。

Both those who seek only this world’s pleasures and enjoy them to the full and those who pursue the reward of the life to come partake of God’s bounty which God grants to all: “On all — these as well as those — do We bestow the bounty of your Lord. Indeed your Lord’s bounty is not denied [to anyone].” (Verse 20) This bounty bestowed by God differs widely, in accordance with people’s means, aims and actions. They differ despite the fact that the scope on earth is very limited and its expanse so narrow.

那么，当他们身处另一个世界，那里的范围无边无际时，他们又会有什么不同呢？当这个世界以及其中的一切，在上帝看来，还不及一只蚊子翅膀的分量时，我们又怎能去比较两个世界的广袤呢？这正是先知ﷺ所说的。

How then will they differ when they are in the other place, where the scope is limitless? How can we compare the expanses of the two worlds, when, in God’s sight, this world and all that it contains counts for less that the span of a mosquito’s wings, as stated by the Prophet?

“看哪，我们使有些人比另一些人享有更多的恩惠。然而，后世的品级更高，优越更大。”（第21节）若有人想要获得更高的奖赏和更大的恩典，就应当追求后世。因为在那里有无限的广阔与空间，其边界唯有真主知晓。人们应当为这份奖赏而竞争，而不是为今世微不足道的享乐而竞争。

“See how We have bestowed more bounty on some than on others. But the life to come will be higher in rank and greater in merit.” (Verse 21) If one seeks to have the higher prize and the greater grace, then one should aim for the hereafter. For there lies the limitless expanse and scope whose boundaries are known only to God. It is for this prize that people should compete, not for the petty comforts of this world.