哈，米目。此书由全能、至睿的真主从天降下。诚然，在天地之间，对于信士们有许多迹象。在你们自身的创造中，以及真主散布在大地上的动物中，对于坚信的人们有许多迹象。在日夜的更替中，在真主从天空降下的给养中——借着它使死去的大地重获生机——在风向的变换中，对于懂得运用理智的人们有许多迹象。（第1至5节）

Ha. Mim. This book is bestowed from on high by God, the Almighty, the Wise. Surely, in the heavens and the earth there are signs for those who believe. And in your own creation, and in the animals God scatters on earth there are signs for people of sure faith. And in the alternation of night and day, and in the means of subsistence God sends down from the skies, reviving with it the earth after it had been lifeless, and in the shifting of the winds there are signs for those who use their reason. (Verses 1-5)

该章提到了这部古兰经的启示，由全能、至睿的真主降示，此前先引出了阿拉伯字母“哈”和“米姆”两个独立的字母，以指明这部经典的来源。我们在别处谈到，各章开头那些独立的字母，旨在彰显古兰经是由阿拉伯人自己语言所用的字母构成的，然而他们却连其中极短的一段也无法写出与之相似的文字。

The surah mentions the revelation of this book, the Qur’an, by God, the Almighty, the Wise after having introduced the two separate Arabic letters Ha, Mim, to point to this books source. In speaking about the separate letters introduced at the beginning of a number of surahs, we have mentioned elsewhere that they highlight the fact that the Qur’an is composed of the letters forming the Arab’s own language, yet they cannot produce even a very small portion like it.

这就构成了《古兰经》由至高的真主降示的永久证据。真主是大能者，无所不能；是至睿者，依照一定的尺度、为特定的目的创造万物。这一评注与本章的氛围，以及它对不同类型人的论述十分契合。

This, then, constitutes permanent evidence that the Qur’an is bestowed from on high by God, the Almighty who can do whatever He wishes, the Wise who creates everything according to a certain measure and to serve a particular purpose. This is an apt comment that fits the ambience of the surah and its discussion of different types of people.

在谈论不信者及其对《古兰经》的态度之前，本章先提到了他们周围世界中随处可见、指向造物主的种种迹象。仅凭这些迹象，他们本应足以引导他们信仰真主。现在，本章将他们的思绪引向这些迹象，以使他们敞开心扉接受它们，并认识到：是真主降下了这部经典，也是祂创造了这浩瀚的宇宙。"诚然，天地之中，确有对于信士们的迹象。"（第3节） 天地间散布的这些迹象，并不局限于某个地方或某种情况。无论我们环顾何方，都能发现迹象。在这奇妙的宇宙中，有没有哪一样东西不是指向其伟大造物主的迹象呢？

Before speaking about the unbelievers and their attitude towards the Qur’an, the surah refers to signs pointing to the Creator that are available everywhere in the world around them. Alone, these signs should have been enough to direct them to believe in God. Now, the surah turns their minds to such signs so that they may open their hearts to them and realize that it is God who has bestowed this book from on high and that it is He who has created this great universe: “Surely, in the heavens and the earth there are signs for those who believe” (Verse 3) The signs scattered everywhere in the heavens and the earth are not limited to any area or situation. Wherever we look around us we find signs. Is there anything in this wonderful universe that is not a sign pointing to its great Maker?

《古兰经》是真主启示的经典，它以一种能激励信士的方式彰显这些普遍的迹象，那些信仰坚定、善于运用理性的人，会由此受到启发。如此，它既触动人心，也触及人的天性。人性与宇宙之间有着深刻的联系，因此，只需要一些能够激发人心的话语，例如《古兰经》中的经文，感官便会被唤醒并产生回应。

The Qur’an, revealed by God, highlights these universal signs in a way that inspires believers who have certainty of faith and who use their reason. In this way, it touches hearts and minds and addresses people’s natures. The profound link between human nature and the universe means that it only requires some inspiring words, such as the verses of the Qur’an, for senses to be alerted and made responsive.

凡是不通过思考这些迹象而信仰的人，几乎不可能以其他方式信仰；而不能被《古兰经》中启迪人心的经文充分唤醒的人，也不会被来自其他任何地方的大声呼喊所唤醒："这些是真主的迹象，我们向你诵读，以阐明真理。他们若否认真主和祂的启示，那么他们还会信仰什么言论呢？"（第6节）

Anyone who does not believe as a result of contemplating these signs is totally unlikely to believe in some other way; and the one who is not fully alerted by the inspiring verses of the Qur’an will not be alerted by loud outcries from any other source: “Such are God's signs that We recount to you, setting forth the truth. In what discourse will they then believe, if they deny God and His revelations?" (Verse 6)

没有任何言辞能像《古兰经》那样有力，它是真主的话语。也没有任何受造之物能与宇宙中真主的创造相比。同样，也没有任何真理能像真主的真理那样清晰而确定：“如果他们否认真主及其启示，那么他们还将信仰什么言论呢？”（第6节）

No words will be as effective as the Qur’an, God’s word. Nor will any creation be equal to God’s creation in the universe. Likewise, no truth will be as clear and confirmed as the truth of God: “In what discourse will they then believe, if they deny God and His revelations?' (Verse 6)

对不信道者唯一适当的报应，就是严厉的惩罚。

The only requital fit to be given to an unbeliever is severe punishment:

天启之言的诵读在他面前响起，他却傲慢地置若罔闻，仿佛从未听见一般——凡说谎、犯罪的人，必遭灾祸。你要向他报告痛苦的刑罚。他一旦得知我的某些启示，便加以嘲笑。这等人必遭屈辱的刑罚。火狱在他们背后等待着；他们所获得的一切，以及他们舍安拉而以为庇护者的那些，都丝毫无益于他们。他们必遭重大的刑罚。

Woe betide every lying, sinful person who hears God's revelations being recited to him, and yet persists in his haughty disdain, as though he had not heard them. So, give him the news of painful suffering. When he learns something of Our revelations, he ridicules it. For such people there is humiliating suffering in store. Hell lurks behind them; and all that they may have gained shall be of no avail whatsoever to them, nor shall any of those which they took for their protectors beside God. Grievous suffering awaits them.

(第7-10节)

(Verses 7-10)

这些经文部分描述了麦加的不信者对伊斯兰信息的接受情形：他们顽固地拒绝聆听清晰的真理之言，坚持虚妄。他们对真理抱着敌视的态度，仿佛真理从未向他们传达过一样。这些经文还提到，不信者在谈及真主及其话语时，表现出无礼与放肆。《古兰经》对此予以严厉的斥责，并向他们宣示，他们必将承受的痛苦与屈辱的刑罚。

再次，这一章提醒他们，真主在今世赐予他们的大恩与福泽，以使他们的心变得柔软并加以省思。

Once again the surah reminds them of the great favours and blessings God has given them in this world, so that their hearts may soften and reflect:

是真主为你们驯服了大海，使船只借他的命令在海中航行，好让你们追求他的恩惠，或许你们会感恩。他又为你们驯服了天上和地下的一切，那是出自他的恩赐。对于能思维的民众，这其中确有许多迹象。（第12-13节）

It is God who has subjected the sea for you, so that ships sail through it by His command, and that you may seek of His bounty, and that you give thanks. And He has subjected to you, as a gift from Himself all that is in the heavens and on earth. In this there are signs for people who think. (Verses 12-13)

在这浩瀚宇宙中，人是一个微不足道的造物，却蒙受真主极大的眷顾。当人理解了支配万有的神圣律法的一部分奥秘时，他便能够利用宇宙中更为庞大的造物，并以种种方式从中受益。若人对这部分神圣律法仍一无所知，那么以他的软弱，便不可能借助如此巨大的力量。以他的身形和力量与那些造物相比，他甚至无法与它们共同生存。

Man, an insignificant creature in this great universe, receives a large share of God’s care, which allows him to make use of greater creatures in the universe, benefiting by them in a variety of ways when he understands a part of the secret, Divine law that controls all. Had man remained ignorant of this part of God’s law, he could not, weak as he is, have benefited by such great forces. He would not even be able to live with them, considering his small stature and strength compared with theirs.

大海便是这样一股巨大的力量,真主使它服从于人,向人揭示了它内部构成与特性的一部分。于是,人得以驾驶船只穿越浩瀚的大洋,而无惧其汹涌的波涛:"祂使船只借祂的命令在海上航行。"(第12节)正是真主赋予了大海以及造船材料各自的特性,并使大气压力、风速、地球引力以及其他宇宙特征保持现在的状态。于是,它们相互配合,使船只得以在海上航行。真主还引导人去理解这一切,并加以利用以造福自身,无论是捕鱼、经商、求取知识,还是体育与娱乐:"以便你们追求祂的恩惠。"人理应因这一切恩惠而感恩真主:"以便你们感谢。"(第12节)《古兰经》指示人留意这一责任,并理解人与宇宙之间的紧密关系。万物皆由真主创造,最终也都将归于祂。

The sea is one such huge force which God has subjected to man by revealing to him a portion of its secret make-up and qualities. Thus, man has been able to make ships sail through the huge oceans without fear of its strong waves: “so that ships sail through it by His command." (Verse 12) It is God who has given the sea and the material from which ships are made their qualities and made atmospheric pressure, the speed of winds, earths gravity and other universal features in the way they are. Thus, they combine to allow ships to sail through the sea. God further guided man to understand all this and make use of it for his own benefit, whether it be by fishing, trade, gaining knowledge, or sports and pleasure: “And that you may seek of His bounty.” It behoves man, then, to turn to God in gratitude for all these favours: “and that you give thanks” (Verse 12) The Qur’an directs man to attend to this duty and to understand the close relationship between him and the universe. Everything has been originated by God and everything will ultimately return to Him.

现在这一章呼吁信士们，对那些因心未向伟大的力量之源敞开而显得软弱的人，要以宽宏与忍耐相待。信士们被劝勉，要善待那些对伟大真理视而不见的人；结果，他们也就不期待神的伟大日子，那些日子里祂威严的某些方面将被清楚地显明。

Now the surah calls on believers to show magnanimity and forbearance to those who are weak because their hearts do not open to the great source of power. They are urged to show kindness to those who are blind to the great truths, and as a result, do not look forward to God’s great days when some aspects of His majesty are clearly shown:

告诉信士们，要宽恕那些不期望真主众日的人，因为报应世人所作所为只属于真主。谁行善，便是为自己；谁作恶，便是害自己。最终，你们都将归于你们的主。（第14-15节）

Tell the believers that they should forgive those who do not look forward to the Days of God. It is for Him alone to requite people for whatever they may have earned. Whoever does what is right benefits himself; and whoever does evil causes himself harm. In the end to your Lord you will all return. (Verses 14-15)

这一指令是颁发给信士们的，要求他们对那些不期盼真主之日的人保持宽容忍耐。

This directive is issued to the believers, requiring them to be forbearing towards those who do not look forward to Gods days.

他们应当以宽恕的态度待人，将慷慨与力量和尊严结合起来。事实上，这样的人值得同情和怜悯，因为他们失去了信仰真主所带来的益处。信仰是一座丰饶的宝藏，蕴含着恩典、力量、财富、安慰与仁慈。在压力和软弱的时刻，它提供真正的庇护。

Theirs should be an attitude of forgiveness that combines generosity with power and dignity. The truth is that such people deserve pity and sympathy because they are deprived of the benefit of believing in God, which is a rich treasure of grace, strength, wealth, reassurance and kindness. It provides true protection in moments of stress and weakness.

他们也被剥夺了真正的知识，那种能够理解普遍规律的本性，以及这些规律能为人类带来何等权力与财富的知识。那些享有信仰所带来的恩典与福惠之财富的人，理应宽容。他们应当原谅那些被剥夺了这些的人所犯的过失与错误。

They are also deprived of true knowledge that understands the nature of universal laws and what they can bring of power and riches for mans benefit. Those who enjoy the wealth of grace and benefits that come with faith are the ones who should be forbearing. They should forgive the slips and errors of the ones who are deprived of them.

另一方面，信士们应当把此事交托给真主，祂会按照各人所应得的予以报应。祂随后会记录他们的忍耐态度，并因此作为善行而给予他们报酬。

On the other hand, the believers should leave the matter to God and He will requite all as they deserve. He will then credit them with their forbearing attitude and reward them for it as a deed of goodness.

这样的宽恕自然适用于那些不在大地上制造腐败、也不构成对神所设定界限之越犯的情形：“安拉只会按各人所行报应他们”（第14节）。接着，经文申明每个人都要为自己的行为负责，并且对所有人都将进行公正的审判。经文还进一步确认，一切都将归于神：“谁行善，便是为自己；谁作恶，便是害自己。而后，你们都要归于你们的主。”（第15节） 在此明确之后，信士便能够容忍，并宽恕针对个人的冒犯，但这种容忍并非出于软弱。相反，他是坚强而宽宏大量的人。他高举引导的火炬，让那些被剥夺了光明的人能够看见；他向病人伸出治疗的良方。他将依照其行为获得回报，不会因作恶者而受到伤害。一切事务最终都由神来裁决，一切都将归于祂。

该章接着谈到人类的领导权，以及这一领导权最终被赋予伊斯兰信息的信奉者。经文提到，以色列后裔在神赐予他们经典、智慧和先知身份之后，陷入了分裂。如今，领导的重任已交给了宣扬神最后启示的使者。

The surah then speaks of the leadership of humanity and how it has ultimately been assigned to believers in the Islamic message. It refers to the divisions that split the Children of Israel after God had given them scriptures, wisdom and prophethood. The mantle of leadership has now been given to the messenger advocating Gods final message.

这一点在先知ﷺ仍身处麦加、与信徒们一同遭受不信道者迫害时便已明确宣示。然而，这也向我们揭示了伊斯兰讯息自始至终的本质，以及它所肩负的使命：

This was clearly stated when the Prophet was still in Makkah, suffering with his followers from persecution by the unbelievers. Yet this tells us something about the nature of the Islamic message, right from its very beginning, and the mission it is expected to fulfil:

致以色列的子孙 我赐予他们启示、智慧和先知身份；我供给他们美好的食物，并使他们超越众人而蒙受恩宠。我在信仰的事务上给予他们明确的指引。只是在知识已经赐予他们之后，他们才因妒忌而彼此相争。在复活日，你的主必定会就他们所争执的一切事务作出裁决。现在，我们已使你走上明确的宗教之道；所以你要遵循它，不要顺从那些无知者的私欲。他们在神面前绝不能帮助你。不义者彼此互为保护，而神是敬畏者的保护者。这启示是给世人的明证，是给确信者的指引和恩慈。（经文16-20节）

To the Children of Israel We gave revelations, wisdom and prophethood; and We provided them with wholesome things and favoured them above all other nations. We granted them clear indications in matters of faith. It was only after knowledge had been granted them that they began to differ maliciously among themselves. Your Lord will certainly judge between them on Resurrection Day regarding all that on which they differed. And now We have set you on a clear way of religion; so follow it, and do not follow the desires of those who do not know [the truth]. They will be of no help to you against God. The wrongdoers have only one another to protect them, whereas God is the Protector of all who are God-fearing. This [revelation] is a means of insight for mankind, and a source of guidance and grace for people of sure faith. (Verses 16-20)

在伊斯兰教到来之前，人类的领导权被托付给了以色列的后裔。他们是被神所托付的群体，在一段特定的时期内，负有神为人类所确立的信仰。人类需要受神圣指引所启迪的领导。当人类的领导仅基于世俗的考虑，而不参照神圣的指引时，它就会因欲望、无知或平常的缺陷而被拉向不同的方向。唯有创造人类的神，才能赐予人们一部不受欲望、无知或缺陷所左右的法律。祂最知道什么才适合祂的被造物。

Before the advent of Islam, the leadership of mankind was assigned to the Children of Israel. They were the community entrusted with the Divine faith God laid down for a certain period of time. Mankind needs a leadership enlightened with Divine guidance. When human leadership is based on earthly considerations alone, with no reference to Divine guidance, it is pulled in different directions whether by desire, ignorance or commonplace failings. God alone, the Creator of mankind, is the One who gives people a law that is free from the pressures of desire, ignorance or failing. He is the One who knows best what suits His creation.

该章清楚地区分了作恶之人与因为信道而行善之人。他们二者绝不能以同样的标准来审判。在真主看来，他们是不同的。

The surah clearly distinguishes between those who commit evil and those who do good as a result of being believers. There is no way that they can be judged in the same way. They are different in God’s sight.

此外，真主以真理和公正为基础，确立了祂普遍的法则：

Furthermore, God has established His universal law on the basis of truth and justice:

难道那些作恶的人以为，我会让他们在生与死中与信道并行善的人一样吗？他们的判断真是糟糕。

Do those who indulge in sinful deeds think that We shall place them, both in their life and their death, on an equal footing with those who believe and do righteous deeds? Flawed is their judgement.

真主依据真理创造了天地，以使每个灵魂都能依其所行得到报应。

God has created the heavens and the earth in accordance with the truth, so that every soul shall be recompensed according to its deeds.

没有人会受到不公的对待。（第21-22节）

None shall be wronged. (Verses 21-22)

第一节经文可以理解为指那些来自先前启示的人群中,偏离了他们经典、沉溺于罪恶,却仍然自认为是信士的人。他们或许以为自己与行善的穆斯林处于同等地位。他们也可能认为,这两类人在真主看来是平等的,无论是在今世,还是在后世——人们在那里将获得各自的回报或惩罚。这些经文也可以被视为一段普遍性的论述,阐明人们如何在真主的天平上接受审判。它表明,行善的信士必定处于更高的地位。经文指出,无论在今世还是后世,将作恶者与正直者置于同等地位,都与宇宙赖以建立的根本而永恒的法则相冲突,这一法则就是真理。因此,真理既是宇宙的根基,也是神圣法度的根基。由此,宇宙与人类生活都依靠这一真理而得以进步。这种真理体现在作恶者与全面行善者之间的区分上,也体现在依据每个人一生所得来对其个别审判上。如此,公义便施行于所有人身上:“他们不受丝毫亏枉。”(第22节)这是恒定不变的真理,是整个宇宙的基石。

The first of these verses may be understood to refer to those among the people of earlier revelations who deviated from their scriptures and indulged in sin, but who nonetheless continued to think of themselves as believers. They might have thought themselves to be on the same level as Muslims who do good deeds. They might also have considered that the two groups are equal in Gods sight, both in this life and in the life after death when people are given their reward or punishment. These verses may also be taken as a general discourse defining how people are judged on Gods scales. It shows that believers who do good deeds are definitely in a higher position. It says that putting the evildoers and the righteous on the same level, either in this life or in the next, conflicts with the basic and permanent rule upon which the universe is founded, namely, the truth. Thus the truth is fundamental to both the universe and the Divine law. Consequently, both the universe and human life are set to progress by means of this truth. This manifests itself in the distinction between evildoers and those who do good in all respects, and in the individual judging of people on the basis of what each has earned through life. Justice is, thus, administered to all: “None shall be wronged.” (Verse 22) This is the constant truth, the foundational stone of the entire universe.