本章的第二段从信仰的角度确立了正确的价值体系。财富、地位、影响力和权力，以及享乐和安逸，都不被赋予任何真正的价值，因为它们都是暂时的。伊斯兰教并不禁止人们享受以合法、正当的方式获得的奢侈品或舒适生活。但这些并不是人类生活的目标。谁想要享受这些，可以去享受，但他应当记住，是真主赐予了这些。因此，人应当通过善行来表达对真主的感恩，因为最终留存下来的正是这些。

This second passage of the sūrah establishes a proper value system from a faith perspective. No real value is attached to wealth, position, influence or power, nor to indulgences and comforts. All these are transitory. Islam does not prohibit enjoyment of luxuries or comforts that are obtained in a lawful and legitimate way. But these are not the goals of human life. Whoever wants to enjoy these may do so, but he should remember that it is God who provides them. A human being must, therefore, express his gratitude to God through good work, because this is what remains in the end.

这段经文开头是对先知的训令：要与那些归向真主、寻求真主引导和恩典的人保持坚定同行，并舍弃那些忘记主的人。接着，经文以两方人作为例子，借一个故事来说明：其中一人夸耀自己的财富与地位，另一人则怀着纯正的信仰，仰望真主，希望从祂那里得到胜过一切世俗财富的赏赐。

The passage starts with a directive to the Prophet to remain steadfast with those who turn to God for guidance and grace. He should abandon those who are oblivious of their Lord. An example is given of the two parties. This is given in a story involving two men, one boasts about his wealth and position, while the other maintains pure faith in God, hoping to receive from Him what is better than all material riches.

这之后是一个比喻，展示了地上的全部生命。它在我们看来短暂而转瞬即逝，没有真正的实质。它就像被四面八方的风吹散的灰烬。终极的真理是：“财产和子女是今世生活的装饰；而长存的善功，在你的主看来，回报更优，希望也更好。”（第46节）

This is followed with an analogy showing the whole of life on earth. It appears to us short, fleeting, and having no real substance. It is just like ashes blown by the winds in all directions. The ultimate truth is that “Wealth and children are the adornment of the life of this world: but the things that endure, good deeds, are of far greater merit in your Lord’s sight, and a far better source of hope.” (Verse 46)

并且你要忍耐与那些早晚祈求主、欲求主之面貌的人在一起。你的眼睛不要越过他们去追求今世生活的装饰。凡是我使其心忘记我的提醒、顺从私欲、其事已逾越常规的人，你不要听从他。你说：“真理来自你们的主，谁愿意信，就让他信；谁愿意不信，就让他不信。”（第28-29节）

And contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance. Let not your eyes pass beyond them in quest of the beauties of the life of this world. Pay no heed to any whose heart We have left to be negligent of all remembrance of Us because he had always followed his own desires, and whose case has gone beyond all bounds. Say: ‘The truth [has now come] from your Lord. Let him who wills, believe in it, and let him who wills, reject it.’ (Verses 28-29)

有些传述表明,这些经文是在古莱什部族的一些贵族要求先知驱逐他那些贫穷的同伴时降示的:他们说,如果先知希望古莱什部族的首领有朝一日能信奉他的使命,就应当把这些人赶出去。这样,比拉勒、阿玛尔、苏海卜、赫巴卜和阿卜杜拉·本·麦斯欧德等人就必须被逐出他的陪伴之列。或者至少,先知应当作出特别安排,使他能够单独会见古莱什的显贵,而在一个不许任何穷人和弱者进入的地方会面。他们辩称,富人若不得不与这些人同坐一处,会感到厌烦,因为他们的衣服带着汗味。

Some reports suggest that these verses were revealed when some of the noblemen of the Quraysh demanded that the Prophet should expel his poor Companions if he were to hope that the chiefs of the Quraysh tribe would ever come to believe in his message. Thus people like Bilāl, `Ammār, Şuhayb, Khabbāb and `Abdullāh ibn Mas`ūd would have to be expelled from his companionship. Or at least the Prophet should make special arrangements, whereby he could meet the masters of the Quraysh on their own, in a place where none of the poor and the deprived were admitted. The rich, they argued, would be irritated if they had to sit in the same place with them, because their clothing smelled of perspiration.

据传，先知(ﷺ)非常渴望古莱氏的这些长老能够皈依伊斯兰。他甚至曾考虑接受他们所提议的安排，但在他采取任何行动之前，真主向他降示了以“你们当与那些晨昏祈求主，望求主的喜悦的人共处，克制自己”开头的那节经文。（第28节）如此，真主清楚而永恒地确立了真正的价值观。这些价值观构成了一个永不失效的标准。

It is also reported that the Prophet hoped dearly that these elders of the Quraysh would embrace Islam. He even contemplated making the arrangements they suggested, but before taking any steps in that direction God revealed to him the verse which starts with His command: “Contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance.” (Verse 28) Thus He sets the true values clearly and permanently. These establish a standard that never fails.

当这一切完成、真正的准则确立之后，"愿意信的人就信，愿意不信的人就不信。"（第29节）伊斯兰绝不会为了迎合任何人、满足其愿望而扭曲自身的价值观。它不会从实行蒙昧时代（jāhiliyyah）标准的任何社会中借取任何价值。它有自己的价值观，并且将始终只实行这些价值观。

When this has been accomplished and the true criterion has been put in place, then “let him who wills, believe in it, and let him who wills, reject it.” (Verse 29) Islam will never seek to bend its values in order to please anyone and gratify his wishes. It does not borrow any value from any society implementing standards of jāhiliyyah. It has its own values and it will continue to implement these only.

接着，这章经文描绘了后世的一幅景象，一方面叙述为不信道者所预备的，另一方面叙述为信道者所预备的。不信道者将拥有一把已经为他们准备好的火：“我已为不义者预备了火狱。”（第29节）一切都已备妥、安置、呈现，接纳他们无需任何新的努力。点燃那火不需要任何人，它也无需时间去点燃或猛烈燃烧。真主创造他所意欲的任何事物，不需要别的什么，只需要他的意欲，事物便存在了。这里用“预备”一词，是为了表明行动的迅速。一切都已安排就绪，把不义者和不信道者直接带到那已为他们预备好的火中。

The sūrah then portrays a scene of the hereafter, describing what is prepared for the unbelievers on the one hand and for the believers on the other. The unbelievers will have a fire that has been made ready to receive them: “For the wrongdoers We have prepared a fire.” (Verse 29) It is all made, set and brought forward. It does not require any new effort to receive them. No one is needed to kindle that fire, and it does not take any time to light or burn fiercely. God does not need anything to create whatever He wishes other than to actually will it, and it exists. The expression here uses the term, ‘prepare’, to indicate speed of action. Everything is put in place to take the wrongdoers and the unbelievers straight to the fire that is already prepared to receive them.

这是一团烈火，其火焰的帷幕翻滚涌动，将其中的居民包围。他们被牢牢困在其中，既无逃脱或获救的希望，也没有享受一丝清凉之风的机会，痛苦也不会有丝毫减轻。若他们呼求救助，或请求免于燃烧的烈火，便会有一种污秽的水被提供给他们。关于这种水，注释者们有不同的理解：有人认为它指的是"熔化的铅"，也有人将其解释为"沸腾的油"。若有人的脸靠近它，必定会被烫伤。那么，若不义者试图饮用它，它对喉咙和肚腹将会造成怎样的伤害呢？ "他们若求水，就会被给予像熔铜一样的水，它会烫伤他们的脸。"（第29节） 他们处于如此境地，极度渴求饮水，却只能得到《古兰经》据实描述的："饮料是多么恶劣。"（第29节） 此外，那烈火及其翻腾的火焰也不是寻求安歇之处："多么恶劣的歇息之所。"（第29节） 这段描述中带有一种辛辣的讽刺意味：他们置身火中，不是为了休息，而是因其不义而受到焚烧的惩罚。同时，这段描述也与信士在天园中的命运形成对照，两端恰是截然相反的两个极端。

It is a fire that has huge folds that surge to encompass its inhabitants. They are securely captured there, with no hope of escape or rescue. Nor is there any chance of having a breath of cooling air, or the chance of a reduction in the suffering. Should they cry for help or to be spared the burning fire, help is given to them in the form of filthy water which is described in words which some commentators believe to mean ‘molten lead’, while others define it as ‘boiling oil’. Should anyone’s face get near it, it would certainly scald them. What will it do, then, to throats and stomachs, should the wrongdoers attempt to drink it? “If they beg for water, they will be given water [hot] like molten lead, which will scald their faces.” (Verse 29) It is a terrible situation that they find themselves in when they so urgently need a drink, but they only have what the Qur’ān truthfully describes as: “Dreadful is the drink.” (Verse 29) Moreover, the fire and its billowing folds are not the place where to seek rest: “Evil is the place to seek rest.” (Verse 29) In this description there is an element of bitter irony. They are not in the fire to take rest, but to be burnt in punishment for their wrongdoing. But this description also serves as a contrast with the fate of the believers in heaven. The two ends are opposite extremes.

与此相对的画面，是那些行善的信士，他们将在天园中永居其内：

The opposite picture shows the believers who have done righteous deeds in heaven where they will permanently stay:

这段文字之后是一个关于两个人和两座花园的故事,用来说明什么是永恒有价值的,什么只是暂时的。它描绘了两类人:第一类人追求今世奢华所带来的骄傲,另一类人则完全满足于自己与真主的关系。两者都在现实生活中呈现出来。在《古兰经》的例子中,第一个人拥有两座花园,他被财富迷住了。他觉得自己因所得到的一切而强大,于是忘记了掌控人们生活中一切事务的至高权能,并以为自己的财富是永久的。这使他产生一种权力永存的感觉。

This passage is followed by a story of two men and two gardens, given as an example of what is permanently valuable and what is no more than transitory. It paints two examples of human beings: the first seeks pride in the luxuries of this world, while the other is fully content with his relationship with God. Each is seen in practical life. The first who, in the Qur’ānic example, has two gardens delineates a man dazzled with riches. He feels himself powerful with what he has been given, so he forgets the Supreme Power who controls everything in people’s lives, and thinks that his wealth is permanent. This gives him a feeling that his power is everlasting.

另一种人是信士，他凭借信仰而获得自己的地位与身份。他时常记念他的主，明白自己所享有的恩惠本身就是那赐予一切恩惠者的明证。因此，他知道自己应当时常赞美他的主，并为所蒙受的恩赐而向祂表达感恩：

The other is a believer who derives his position and status through faith. He always remembers his Lord, realizing that the blessings he enjoys are in themselves evidence of the One who grants all such blessings. Hence, he knows that he should always praise his Lord and express his gratitude to Him for what he has been granted:

请为他们讲述两个人的故事：其中一人，我为他安排了两座葡萄园，四周环绕着椰枣树，中间又有一片庄稼地。两座园子各自都结出了果实，丝毫没有减产。我又在其中使一条河流流淌。于是此人获得了丰厚的收成。

Set forth to them the case of two men, to one of whom We gave two vineyards and surrounded them with date palms, and placed a field of grain in between. Each of the two gardens yielded its produce and never failed to do so in any way. In the midst of them We caused a stream to flow. And so [the man] had fruit in abundance. (Verses 32-34)

这两座园子果实累累,葡萄园与椰枣树环绕其间,更显得华美壮观。两园之间有一大片田地,主人用来种植谷物和其他作物。流淌于两园之间的河水,为整个景致增添了许多宜人之处,因为流动的水使园主安心,保证了源源不断的收成,而这些收成又带来了丰厚的财富。

The two gardens are full of fruit, having vineyards which are made even more splendid with a siege of date palms. In between the two gardens is a large field which the man uses to cultivate grains and other plants. A river running in between the two gardens adds much that is pleasant to the whole scene, because the running water reassures the owner of inexhaustible produce that, in turn, bring much wealth.

“两座园子各自都结出了果实，在任何方面都从未有所欠缺。”（第33节）这同样是持续繁荣的景象。值得注意的是，在阿拉伯语原文中，对两座园子没有不结果实这一点的否定，被描述为在这方面“没有亏待或不义”。这就形成了一种对照：园子的主人却在亏待自己，他骄傲自大，对上主赐予他的一切恩典忘恩负义，不为主所赐予他的一切而赞颂他的主。这是一种充满傲慢的行为，实际上意味着他对自己不公。

“Each of the two gardens yielded its produce and never failed to do so in any way.” (Verse 33) This is again a picture of continuing prosperity. What is worth noting here is that in the original Arabic text, negating any failure by the two gardens to yield their produce is described as ‘doing no wrong or injustice’ in that respect. This gives an element of contrast with their owner who does himself great wrong, by being arrogant and ungrateful to God for all the blessings he enjoys. He does not praise his Lord for what He has given him. This is an action full of conceit which means, in effect, that he is unfair to himself.

接下来，这一章又描绘了一幅关于尘世生活整体的画面，我们会发现它与那些被毁灭的园圃十分相似。尘世生活转瞬即逝，只持续极短的时间，缺乏真实而坚实的内涵："你要向他们举例说明今世的生活：它好像我从天空所降下的雨水，地上的植物因它而生长茂盛，但不久便成为枯草，被风吹散。真主对万物都是全能的。"（第45节）

Now the sūrah draws another scene showing life on earth in its totality, and we realize that it is similar to those destroyed gardens. It is of a fleeting nature, lasting only a very short while and lacking solid substance: “Set forth to them a simile about the life of this world: [it is] like the water which We send down from the skies, and which is absorbed by the plants of the earth. In time they turn into dry stubble which the winds blow freely about. It is God alone who has power over all things.” (Verse 45)

这一幕充满动态，描写得十分迅速，旨在在我们心中唤起今生短暂、终将以死亡告终的感受。这里我们看到水从天上倾泻而下，却既不成溪流，也不汇成河道。它立刻被植物吸收，但这些植物并不生长，也不结出成熟的果实。一切都被毁坏，只剩下干枯的残茬，被风吹散。生命的全部历程，就这样在三个简短的句子之中结束了。原文阿拉伯语使用了一切表示从一个阶段迅速过渡到下一个阶段的形式：水的降落，接着被植物吸收，然后被风吹走。生命何其短暂，何其虚无！ 在如此充分地展示了这幅现世、转瞬即逝的景象之后，本章又将人们在今世极为看重的价值与那些始终处于最高地位的价值加以对照。这一切都是从信仰的角度阐述的：“财产和子女是今世生活的装饰，但长存的善功在你的主看来，报酬更好，希望也更佳。”（第46节）

This scene, with all its movement, is depicted rapidly so as to enhance within us the feelings of a transitory life, one which is short and ends in death. Here we see water pouring down from the skies, but it does not run or form watercourses. It is immediately absorbed by plants, but these plants do not grow, nor do they yield ripe fruit. It is all destroyed, becoming nothing more than dry stubble, blown away by the winds. The whole duration of life is thus ended within three short sentences. The original Arabic text uses all forms that indicate rapid transition from one stage to the next: the fall of water, then its absorption by plants, and then its blowing away by the wind. How short is life, and how worthless! Having shown this scene of the present, transitory life to full effect, the sūrah makes a contrast between the values to which people attach great importance in this life and those which have the upper position at all times. All this is stated from the point of view of the divine faith: “Wealth and children are the adornment of the life of this world: but the things that endure, good deeds, are of far greater merit in your Lord’s sight, and a far better source of hope.” (Verse 46)

财富和子女是人们在今世最渴望的两样东西。伊斯兰并不禁止人享受这些，前提是它们来自合法的途径。此外，伊斯兰还将它们置于与永恒的来世相称的位置上。它们是装饰，但不是衡量人的标准。以一个人拥有多少这些东西来衡量其地位，是不对的。

Wealth and children are the most important things people covet in this life. Islam does not forbid enjoying these, provided that they are derived through legitimate means. Moreover, it gives them their appropriate value in relation to the everlasting life to come. They are adornments, but not criteria to evaluate people with. It is not right that people’s status should be measured according to what they have of these.