这章经文一开始就十分清楚地阐明了它的主旨：

The sūrah states its case very clearly from the outset:

一切赞美都归于真主。祂将这部经典从天上降示给祂的仆人,使其没有任何偏差,正直无误,旨在警告世人,使他们提防来自祂的严厉惩罚,并向行善的信士报以喜讯:他们将获得美好的报酬,永远享有。此外,经中警告那些说"真主已经收养了一个儿子"的人。他们对此毫无知识,他们的祖先也是如此。

All praise is due to God who has bestowed this book from on high on His servant, and has ensured that it remains free of distortion, unerringly straight, meant to warn people of a severe punishment from Himself, and to give the believers who do good works the happy news that they shall have a goodly reward which continues to be theirs forever. Furthermore, it warns those who assert, ‘God has taken to Himself a son.’ No knowledge whatever have they of Him, and neither had their forefathers.

多么可怕的话，从他们口中说出。他们所说的无非是谎言。如果他们不信这启示，你难道要为他们伤心到自我折磨吗？我已把地上的一切装饰品，作为对人类的考验，看谁的行为最好；而在时候到了的时候，我必将把地上的一切化为不毛的尘土。（第1-8节）

Dreadful indeed is this saying that issues from their mouths. Nothing but falsehood do they utter. Would you, perhaps, torment yourself to death with grief over them if they will not believe in this message? We have made all that is on earth as an adornment in order to test people as to which of them are best in conduct; and, in time, We shall indeed reduce all that is on it to barren dust. (Verses 1-8)

这段开头表达了一种非常明确、坚定的立场。它将此与赞美真主、感谢祂降示此经结合在一起，即……

This opening speaks of a very straightforward and decisive position. It combines this with praising God and expressing gratitude to Him for revealing the book, i.e.

《古兰经》中，真主将其降示给祂的仆人穆罕默德ﷺ，使其清晰明确、毫无偏差，绝对正直。其中没有任何可被描述为含糊其辞或闪烁其词的内容。其目的是“向世人警告来自祂的严厉惩罚”（第2节）。

the Qur’ān, to ‘His servant’, Muĥammad, and for making it clear, free of distortion and absolutely straight. There is nothing in it that may be described as evasive or dodgy. Its purpose is ‘to warn people of a severe punishment from Himself’ (Verse 2)

画面从一开始就很清晰。伊斯兰信仰中没有任何模糊或含糊之处。是神从天上降下了这部经典,理应因此而赞颂祂。穆罕默德是神的仆人,这意味着其他所有人也都是祂的仆人。神没有儿子,也没有同伴。这部经典本身没有任何歪曲,并且是"毫无偏差的正直"。经文中"正直"这一概念,先通过否定任何歪曲的可能性来表达,随后又以"毫无偏差的正直"再次加以强调。这种写法使语气格外有力。

The picture is clear right at the outset. There is no ambiguity or equivocation about the Islamic faith. It is God who has bestowed the book from on high, and He is to be praised for so bestowing it. Muĥammad is God’s servant, which means that everyone else is also His servant. God has no son or partner. The book itself is free of distortion and ‘unerringly straight’. The concept of the Qur’ān being straight is given first in the form of negating any possibility of distortion, and then reiterated in describing it as ‘unerringly straight’. This makes for very strong emphasis.

在这部章的简短开场之后,经文讲述了洞穴中的人们,描绘了信仰对信士所产生的影响:它给予他们安慰与内心的平静。因此,他们宁愿选择信仰,而不愿要一切物质财富与享乐。当他们发现在自己的社群中作为信士生活十分艰难时,便躲进一个洞穴,在那里他们蒙受真主的眷顾与庇护,并享受祂的恩典。

After its brief opening, the sūrah speaks about the people of the cave, depicting the effect faith has on believers: giving them reassurance and inner peace. Hence, they prefer it to all material riches and pleasures. When they find it hard to live as believers within their community, they seek refuge in a cave where they receive God’s care and protection and enjoy His grace.

关于洞中人的传说不计其数，故事的版本也同样繁多。然而，我们并不需要这些内容；我们只限于《古兰经》对他们的叙述，因为它是唯一提供真实信息的来源。注释经典中或许还有其他传闻，但我们都将搁置不论，因为它们缺乏真实性的证明。在这一点上，我们依据的是可靠的劝导，因为这一章中有一道命令，禁止就洞中人之事进行辩论，也禁止借助《古兰经》以外的任何来源来探求关于他们的真相。

There are countless reports that speak about the sleepers in the cave, and just as many versions of their story. However, we have no use for any of these; we will confine ourselves to what the Qur’ān tells us about them as it is the only source that provides true information. There may be other reports that have found their way into books of commentary on the Qur’ān, but we will disregard all these as they lack proof of authenticity. In this we rely on good counsel, because the sūrah contains an order prohibiting all argument concerning the people of the cave and reference to any source other than the Qur’ān in trying to establish the truth about them.

据传，这个故事以及本章后文提到的祂勒盖尼（Dhu’l-Qarnayn）的故事之所以被启示，是因为犹太人怂恿麦加人向先知ﷺ提出有关这些事以及灵魂的问题。也有人说，麦加人自己请犹太人为他们准备一些问题，以考验穆罕默德ﷺ是否真是先知。这种说法可能部分或全部属实，尤其是因为讲述祂勒盖尼历史的段落开头是：“他们会问你关于祂勒盖尼的事。你说：我将把关于他的讯息告诉你们。”（第83节）但是，并没有提到任何关于洞穴中人的问题。我们暂且搁置这一点，继续按照所传述的内容讨论这个故事，因为它显然与本章的主旨相关。

It is reported that the reason for the revelation of this story and that of Dhu’l- Qarnayn, related later in the sūrah, is that the Jews persuaded the people of Makkah to put to the Prophet questions concerning them, and also concerning the spirit. It is also said that the people of Makkah themselves asked the Jews to prepare some questions for them to test whether Muĥammad was a true Prophet. This may be partially or totally true, especially since the account giving the history of Dhu’l- Qarnayn begins with, “They will ask you about Dhu’l-Qarnayn. Say: I will give you an account of him.’” (Verse 83) But no reference is made to any question about the people of the cave. We leave this point aside and proceed to discuss the story as it is related, since it is clearly relevant to the main theme of the sūrah.

故事的结构是先有一段简短的概述，然后再详细叙述。它以一系列场景的形式呈现，场景之间留有一些空白。尽管如此，所有省略之处都清晰可辨。

The structure of the story begins with a short summary before its narration in detail. It is shown in a series of scenes with some gaps left in between. Nevertheless, all omissions are clearly understood.

这就是他们商议的结论，他们立即付诸实施："既然你们已经脱离了他们和他们所崇拜的那些，不拜真主，就去洞中避难吧。真主或许会将他的恩惠降给你们，并为你们的事务作妥善的安排。"（第16节）

That is the conclusion of their consultations and they immediately put it into effect: “Hence, now that you have withdrawn from them and all that they worship instead of God, take refuge in the cave. God may well spread His grace over you and make fitting arrangements for you in your affairs.” (Verse 16)

这些年轻信徒所遭遇的惊喜实在巨大。他们离开了自己的族人与家庭，舍弃了今世的一切享受，宁愿睡在一个狭小昏暗的洞穴里。此时，他们开始感受到真主的恩典。他们感觉它正降临，轻松、慰藉、丰盛、无穷无尽。这恩典洒落在他们身上，改变了他们在洞穴中的生活品质："主或许会为你们广布他的恩慈。"（第16节）

The surprise here is great indeed. These young believers who have abandoned their people and families, forsaking all the pleasures of this life and preferring instead to sleep rough in a small dark cave, begin to sense God’s grace. They feel it coming, easy, comforting, abundant, limitless. It is spread over them to change the quality of their life in the cave: “God may well spread His grace over you.” (Verse 16)

因此,山洞变得如同一片广阔的天地,真主的恩典在其中倾注丰沛,使他们的整个人生观焕然一新,带来安慰与满足。山洞坚实的岩壁仿佛俯瞰着辽阔的地平线,洞中的孤寂也因此完全消散,因为真主将恩典铺展在他们年轻的心灵之上,照料着他们,并为他们的安适作出安排。

Thus, the cave becomes like a wide expanse, where God’s grace is bestowed in abundance to change their whole outlook on life and bring about comfort and contentment. The solid, rocky walls of the cave are made to overlook a wide horizon, and loneliness in the cave is totally dispelled, for God has spread His grace over their young hearts and He takes care of them, arranging something for their comfort.

这是信仰能够给人带来的一个方面。一切外在的表象都会发生根本的改变。人们所珍视的一切，以及他们对生活与幸福的种种观念，都将不再重要。当人的心被信仰充满时，它所看到的是一个全然不同的世界，在那里，神的恩典赐予人安宁，赐予人真正的幸福。

This is an aspect of what faith can do to a person. All appearances undergo a fundamental change. All that people may value and all their concepts with regard to life and happiness do not matter. When a human heart is full of faith, it sees a totally different world, where God’s grace imparts reassurance and genuine happiness.

因此,无论事态如何发展,都应当欣然接受,因为最终的结果既能使人在今世得到安慰,也合乎他在来世的境况:"真主或许会将他的恩惠施予你们,并为你们安排妥善的事务。"(第16节)

Hence whatever turn events may take will be accepted, because the total result is comforting and fitting for one’s life in this world and in the life to come: “God may well spread His grace over you and make fitting arrangements for you in your affairs.” (Verse 16)

随着这些年轻人走进山洞，故事转入下一个场景。现在我们看到他们在洞中安顿下来，不久便沉沉睡去。

With these young people proceeding to the cave, the story moves on to the next scene. Now we see them settled in the cave, overtaken by sleep:

突然间，一切都彻底改变了。

Suddenly things change totally:

于是我让他们醒来，他们便互相询问。

Such being their state, We awakened them; and they began to question one another.

他们中有人问：“你们在这里待了多久？”他们回答：“我们待了一天，或者一天的一部分。”他们说：“你们待了多久，你们的主最清楚。现在，你们中的一人可以带着这些银币到城里去，让他看看那里哪一种食物最干净，然后给你们带一些回来。但他必须万分小心，绝不能让任何人察觉你们的存在。因为，如果他们发现了你们，就可能用石头把你们打死，或者强迫你们归回他们的信仰，那样的话，你们就永远得不到任何好处了！”（第19-20节）

One of them asked: ‘How long have you remained thus?’ They answered: ‘We have remained thus a day, or part of a day.’ They said ‘Your Lord knows best how long you have remained thus. Let, then, one of you go with these silver coins to the town, and let him find out what food is purest there, and bring you some of it. But let him behave with great care and by no means make anyone aware of you. For, indeed, if they should come to know of you, they might stone you to death or force you back to their faith, in which case you would never attain to any good!’ (Verses 19-20)

《古兰经》中的故事总是运用惊奇的元素来增强效果。这里的场景描绘了那些青年在长久沉睡之后醒来的情形。他们并不知道自己睡了多久。他们揉着眼睛，开始互相询问发生了什么。其中一人转向同伴，问他们睡了多久，就像任何人睡了许多个小时之后醒来一样。他想必觉得这一次的睡眠长得不寻常。他的同伴给出的回答并不确定："我们大概睡了一天，或者不到一天。"（第19节）

The element of surprise is always used in Qur’ānic stories in order to enhance the effect. Here the scene portrays the youths as they woke after their long slumber. They do not realize how long they have been asleep. They rub their eyes and begin to ask one another about what had happened. One turns to the others asking how long they were asleep for, just like anyone rising after having slept for many hours. He must have felt that this time his sleep was unduly long. The answer he received from his friends is indefinite: “We have remained thus a day, or part of a day.” (Verse 19)

但随后他们意识到，确定自己睡了多久其实并无意义。他们便把这一点搁置一旁，正如信士在任何不具有特定重要性的事情上所应当做的那样。他们转而考虑更为实际的事情。他们饥饿难耐，手中还有离家时随身带的一些银币。他们的讨论转向了另一个方向："他们说：'你们的主最知道你们在此睡了多久。那么，你们中的一人应当带着这些银币进城去，看看城里哪一家的食物最为纯净，然后给你们带些回来。'"（第19节）在当时的情形下，这是最自然的反应：派一人进城，带回城里能找到的最好的食物。

But then they realize that to determine the length of their sleep is of no consequence. They leave that point aside, just like a believer should do in any matter of no specific importance. They turn to something more practical. They are hungry and have some money which they carried on them when they left home. Their discussion takes a different turn: “They said: ‘Your Lord knows best how long you have remained thus. Let, then, one of you go with these silver coins to the town, and let him find out what food is purest there, and bring you some of it.’” (Verse 19) The most natural reaction in the circumstances! One is to go to the city to bring back the best food available for them.

于是场景再次切换，人们围绕洞中的沉睡者展开争论，这一幕再次出现。这是很自然的事，因为人们惯于转述传闻与消息，这里添一点，那里漏一点，有时还会在某些细节上编造内容，一代传一代。因此，一个简单的故事随着时间流逝而被以不同的方式讲述。于是，关于洞中少年人数的争议持续了很长时间：

Again the scene is brought to a close and another is shown with people in debate about the sleepers in the cave. This is only natural as people normally relate reports and news, adding something here and omitting something there. They may invent some details here or there, one generation after another. Thus a simple story is told in different ways as time passes. Hence, dispute about the number of youth in the cave continued for a long time:

有人会说:"他们是三人,第四人是他们的狗。"也有人会说:"五人,第六人是他们的狗。"他们只是凭空猜测那未知之事。还有人会说:"他们是七人,第八人是他们的狗。"你说:"我的主最知道他们的人数。除了少数人之外,没有人真正了解他们。"

Some will say, ‘They were three, the fourth of them being their dog,’ while others will say, ‘Five, with their dog being the sixth of them,’ idly guessing at the unknown. Yet others will say, ‘They were seven, the eighth of them being their dog.’ Say: My Lord knows best how many they were. None hut a few have any real knowledge of them.

因此，除非是关于明确的问题，否则不要与他们就此争论，也不要向他们中的任何人询问关于此事的解释。（第22节）

Hence, do not enter into argument about them, except on a matter that is clear, nor ask anyone of these people to enlighten you about them.’ (Verse 22)

关于他们人数的所有此类争论都是徒劳的。无论他们是三人、五人、七人，还是更多，都没有区别。他们的情况交由知晓其一切细节的真主来决定。也有少数人知道这件事发生时的全部事实，或听闻过其真实的叙述。因此，没有必要就他们的人数展开任何争论，因为其故事的寓意无论如何都能够领会。《古兰经》指示先知不要就此问题进行任何争辩，也不要向任何一方询问他们的情况。这与伊斯兰的态度一致，即使人的心智免于一切无益的辩论。穆斯林不应追求那些他无法通过真实知识加以确立的事物。这件发生在很久以前的事件属于真主的知识，而真主的知识是完美的。因此，让我们就此搁置。

All such disputes about their number is useless. It is all the same whether they were three, five, seven or even more. Their case is left to God who knows all their details. They were also known to the few who established the facts about the whole event as it took place, or who heard its true report. There is no need, then, to go into any argument about their number, as the moral of their story may be drawn regardless. The Qur’ān directs the Prophet not to engage in any dispute over the issue and not to question any party over their case. This is consistent with the Islamic approach which spares the human mind of all useless debate. A Muslim should not pursue anything that he cannot establish through true knowledge. This event which took place a very long time ago belongs to God’s knowledge which is perfect. Hence, let us leave it there.

与禁止就过去未知之事发生争论相关，也有命令禁止对未来及其发生的事情预先下断言。

In connection with the prohibition of dispute about unknown events of the past, an order is given not to pre-judge the future or its events.

人不可能知道未来会发生什么，因此，他不应对未来作出任何确定的断言。

It is impossible for man to know what may happen in the future. Hence, he should not give any definite judgement of it:

千万不要说“我明天要做这件事”，而不加上“如果真主意欲”。如果你忘记了，就要记起你的主，并说：“愿我的主引导我走向比这更接近正道的方向。”（经文23-24节）

Never say about anything, ‘I shall do this tomorrow,’ without adding, ‘if God so wills.‘ Should you forget, then call your Lord to mind and say, ‘I pray that my Lord will guide me even closer than this to what is right.’ (Verses 23-24)

人的每一个行为，乃至每一次呼吸，无论是去做还是不去做，都服从真主的意志。遮掩未来的帷幕被完全拉开，以隐藏当下之后的一切。我们的眼睛无法辨别那帷幕之后的事物，无论我们的知识多么先进，我们的心智终归有限。因此，人绝不可断言自己明天必定会做某事，除非他把自己的意图与真主的意志联系起来。这是因为明天属于超出人类感知范围的领域，唯有真主才知晓。所以，我们对此不做任何肯定的断言。

Every action a human being does or omits to do, indeed every breath a human being takes, is subject to God’s will. The curtains hiding the future are stretched in full so as to hide everything beyond the present moment. Our eyes cannot discern what is behind that curtain, and our minds are finite, no matter how advanced our knowledge may be. Hence a human being must never say that he is definitely doing something tomorrow unless he attaches his intention to God’s will. This is because tomorrow belongs to the realm that lies beyond the reach of human perception. As such, it is known only to God. Hence, we do not make any assertion about it.

这并不意味着人应当听天由命，不去思考未来，也不为未来做任何规划。他不应只活在当下，与自己的过去和未来割裂开来。不，这并不是这一教导的本意。

This does not mean that man should be fatalistic, giving no thought to the future and making no plans for it. He should not live for the present moment, cutting himself off from his past and future. No, this is not what the directive implies.

相反,这里所暗示的是,每个人都必须为真主可能对他的安排留有余地。他可以打算做任何他想做的事,并始终寻求真主的帮助,感到真主的旨意完全掌控着一切。然而,真主也可能决定与他的打算不同的事情。如果真主助他实现所图谋的事,那固然很好。但如果真主的旨意朝着另一个方向发展,他不应绝望或悲伤。万事的开始与结局都属于真主。

Rather, what is implied is that every human being must make an allowance for what God may will in his case. He may intend to do whatever he wants, always seeking God’s help, feeling that His will is in full control of everything. It may well be however that God may decide something different to what he intends. Should God help him to put into effect what he intends, then all well and good. But if God’s will moves in a different direction, he should not despair or be sad. All matters belong to God at the beginning and at the end.

既然前面已经说了这么多，我们仍未得知这些沉睡者在洞中停留了多久。现在，我们得以确知：

With all that has been said and told, we have still not been informed of the duration of the sleepers’ stay in their cave. Now we are told for certain:

于是他们在山洞里住了三百年,有人还加上九年。你说:

So they stayed in their cave three hundred years, and [some] add nine years more. Say:

"真主最知道他们在洞中停留了多久。天地的幽玄唯独属于祂。祂的视觉和听觉是多么明察！"（第25-26节）

‘God knows best how long they remained there. His alone is the knowledge of the secrets of the heavens and earth. How well does He see and hear!’ (Verses 25-26)

这就是他们在山洞中停留时间的真相，由知晓天地间一切隐秘的主告诉我们。他确实是全视的，全听的。

This is the truth of the length of their stay in the cave, given to us by the One who knows all secrets in the heavens and the earth. Well indeed He sees and hears.

他的知识完美无缺。他的论断终结了此事，不留任何争议的余地。

Perfect is His knowledge. His statement puts an end to the matter, leaving no room for dispute.

最后还对整个故事作了一个总结性的评论，其中清楚地体现了对真主独一性的信仰，贯穿于每一个细节之中："除他之外，他们没有任何保护者；他也不让任何人分享他的主权。"（第26节）此外，还有一条指示，要求先知诵读真主启示给他的经典，因为它是最终的定论，是毫无虚假的真理。他应当向真主寻求庇护，因为除他之外，无人能够提供任何庇护。

A final comment is added about the whole story in which we see faith in God’s oneness clearly apparent in all its details: “No guardian have they apart from Him; nor does He allot to anyone a share in His rule.” (Verse 26) A further comment is added in the form of a directive to the Prophet to recite what God has revealed to him, as it represents the final word, and the truth that admits no falsehood whatsoever. He should seek refuge with Him, for no one can provide any shelter other than He.

当那些少年躲入山洞寻求祂的庇护时，祂将祂的恩慈降临到他们身上，并为他们提供了祂的指引：

When the young men of the cave sought His protection, He spread His grace over them and provided them with His guidance:

“你当诵读主的经典中启示给你的部分，没有谁能改变祂的话语。除祂以外，你将找不到任何庇护所。”（第27节）

Recite whatever has been revealed to you of your Lords book. There is nothing that could alter His words. You shall find no refuge other than with Him. (Verse 27)

这个关于洞穴中人的故事就此结束。它之前和其间穿插着各种训示。《古兰经》中叙述故事，确实是为了加强这些训示的力度。《古兰经》在其训示与这些训示在故事语境中的呈现方式之间，保持着完美的和谐。

Thus ends the story of the people of the cave. It was preceded and intermingled with directives. Indeed stories are given in the Qur’ān to add emphasis to such directives. The Qur’ān maintains perfect harmony between its directives and the way they are presented in the context of the story.