这一章第二段以关于“永恒之物”的内容作结：

The second passage of the sūrah ended on a note concerning the ‘things that endure:

这第三段承接前文的主题,谈到那一天,那些长存的善功将显现其全部的分量与意义。这一叙述是在审判日的整个场景之下展开的。随后提到撒旦的行为:他曾奉命向阿丹俯首致敬,却违背了他的主。这里以一种惊讶的口吻指出,人们竟然把撒旦或易卜劣厮及其后裔当作朋友和保护者,而他们明明知道这些才是真正的敌人。他们的这种行为,必然会在清算日遭到惩罚。本段还提到人们与真主并列的同伴,并显示它们在那一天完全无能为力。

good works.’ This third passage takes up the thread and talks about the day when such enduring things will have their full weight and significance. This is given against the backdrop of a whole scene from the Day of Judgement. It is followed by mention of Satan’s behaviour, when he was commanded to prostrate himself before Adam, but he disobeyed his Lord. This is given by way of wondering at human beings who take Satan or Iblīs and his offspring for friends and protectors, when they know that these are indeed their enemies. Their behaviour is bound to end with punishment on the Day of Reckoning. The passage also refers to the partners people associate with God, showing them as totally helpless on that day.

在《古兰经》中,真主(安拉)列举了大量的比喻和寓言,使人们能够接受教诲,认识到拒绝信仰会使自己遭受怎样的后果。人们理应采取必要的步骤,以免在那一天遭受惩罚。这些比喻针对的是过去那些坚持否认真理、拒绝信仰的不信道者。然而,不信道者仍然要求降临惩罚到他们身上,或要求他们像过去的民族那样被毁灭。他们编造虚假的论据,企图推翻真理,把真主的启示和祂的使者当作嘲笑的对象。若非真主的恩典,祂本会加速对他们的惩罚。

In the Qur’ān God gives numerous examples and parables so that people will take heed and realize what they expose themselves to when they reject the faith. They had better take the necessary steps to spare themselves punishment on that day. These examples focus on the unbelievers of the past who persisted in denying the truth and rejecting the faith. Nevertheless unbelievers continue to demand that punishment should befall them or that they should be destroyed in the same way as past communities. They make false arguments to try to overcome the truth, taking God’s revelations and His messengers as a source of mockery. Had it not been for God’s grace, He would have hastened their punishment.

本段经文描绘了审判日的景象，并提及过去的民族因否认真理而遭毁灭，这与整部章节的主旨紧密相连。该章旨在确立纯正的信仰，使其不受任何歪曲。

This part of the sūrah with its scenes of the Day of Judgement, and its reference to the destruction of past communities for their rejection of the truth is closely linked to the main theme of the sūrah which aims to establish the true faith, free from all distortion.

那一日，我使众山移动，你将看见大地空旷平坦。我将把他们全部聚集起来，一个也不遗漏。他们将被排列在你的主面前，[主将说]："你们现在来到我这里，正如我最初创造你们的时候一样，然而你们曾声称我绝不会为你们定下复活的期限！"功过簿将被摊开，你将看见罪人因簿上所记载的而惶恐不安。他们将说：

One day We shall cause the mountains to move and you will see the earth void and bare. We will gather them all together, leaving out not a single one of them. They will be lined up before your Lord, [and He will say]: ‘Now you have come to Us as We created you in the first instance, although you claimed that We would never appoint for you a time [for your resurrection]!’ The record [of everyone’s deeds] will be laid open; and you will see the guilty filled with dread at what it contains. They will say:

"哀哉我们！这是怎样的一本record啊！它不遗漏任何小事或大事，而是把一切都计算在内。"他们将发现自己曾经所做的一切都摆在面前。 Note: the "record" is the English word in the original, so I kept it as written.

‘Woe to us! What a record is this! It leaves out nothing, small or great, but takes everything into account.’ They will find all that they ever wrought now facing them.

你的主不会亏待任何人。（第47-49节）

Your Lord does not wrong anyone. (Verses 47-49)

这些经文描绘了一幅以自然为重要组成部分的画面。恐怖在其每一个细节中都可以看见，也存在于人们的心中。在这里我们看到坚固的山岭正在消失。那么，人心将会怎样呢？整个大地将显得空旷而荒芜，没有丘陵、山峰、斜坡或山谷来遮挡任何人的视线。心灵与良知也是如此：它们将无法隐藏任何东西。

These verses portray an image in which nature forms an essential part. Horror is seen in its every detail as well as in people’s hearts. Here we see firm mountains disappearing. What then will happen to hearts? The whole earth will appear void and barren, without hills, mountains, slopes or valleys to block anyone’s view. The same applies to hearts and consciences: they will be unable to hide anything away.

在这片开阔平坦、无所遮掩的大地上，所有人都被带到了面前。

With all this open, level land which hides nothing, all people are brought forward:

“我们将把他们全部聚集起来，一个也不遗漏。”（第47节）

“We will gather them all together, leaving out not a single one of them.” (Verse 47)

确实，没有一个灵魂会被遗漏。他们都在等待那伟大的时刻。

Indeed not a single soul will be left out. They are all waiting for a great moment:

“他们将在你们的主面前排列。”（第48节）那些自人类生命开始之日起，直到今世终结，曾在大地上行走的无数生灵，全都被聚集在一起。他们被排列在一片空旷之地，无人能够藏身。

“They will be lined up before your Lord.” (Verse 48) Every single one, those countless beings who walked on earth ever since the day when human life began and right to the end of this world are all gathered together. They are lined up in an open space where none can hide.

有罪者身处如此艰难的境地，他们在今世必定知道撒旦是他们的敌人。然而，他们却与他结交，他便把他们引入了这般困境。奇怪的是，他们既然知道撒旦及其后裔自与阿丹和易卜劣厮初次相遇以来就是敌对的，却还把他们当作朋友和保护者：“当时，我曾对天使们说：‘你们应当向阿丹叩头。’他们便都叩头了，唯独易卜劣厮例外，他是精灵之一，他违背了主的命令。难道你们要舍我而以他和他的后裔为主宰吗？而他们是你们的敌人。不义者选择这样的替代，真是恶劣！”（第50节）

The guilty facing such a difficult situation are certainly aware, in this life, that Satan is their enemy. Nevertheless, they befriended him and he led them to their predicament. How strange that they should take Satan and his progeny for friends and protectors when they know them to be hostile since the first encounter between Adam and Iblīs: “When We said to the angels: ‘Prostrate yourselves before Adam,’ they all prostrated themselves. Not so Iblīs, who belonged to the jinn and he disobeyed his Lord’s command. Will you, then, take him and his progeny for your masters instead of Me, when they are enemies to you? Vile is the substitute for the wrongdoers!” (Verse 50)

这个故事突显了某些人的特殊态度：他们舍弃真主，而以撒旦及其后裔为保护者和主宰。这是公然违抗真主的命令，也是对真主为他们所定的义务和职责的疏忽。

This story highlights the singularity of some people’s attitude as they take Satan and his progeny for protectors and patrons in preference to God. It represents an outright disobedience of God’s commands and the neglect of obligations and duties He has assigned to them.

为什么他们要与这些敌人结交，而这些敌人既没有真正的知识，也没有可靠的力量？神没有让他们见证祂创造天地，也没有让他们见证他们自己的被造。祂也不寻求他们的帮助或支持：“我没有让他们见证天地的创造，也没有让他们见证他们自己的被造；我也不寻求那些误导世人者的帮助。”（第51节）他们不过是神所创造的被造物。他们不知道神所隐藏的事情，神也不需要他们的帮助。

Why do they befriend these, their enemies, when they possess neither real knowledge nor reliable strength? God has not brought them to witness His creation of the heavens and the earth, or even their own creation. Nor does He seek help or support from them: “I did not call them to witness at the creation of the heavens and the earth, nor at their own creation; nor do I seek aid from those who lead people astray.” (Verse 51) They are no more than creatures whom God has created. They do not know what God has chosen to keep hidden from them, nor does He need their help.

值得稍作思考的是这节经文的结尾：“我也不会借助那些使人迷误的人。”这样提问是否恰当：真主是否会借助那些不使人迷误的人？至高伟大的真主，无需宇宙间的任何事物。他是全能的主，有能力成就他所意欲的一切。这里的措辞是有意为之的，它先揭示不信道者的谬说，然后加以驳斥。那些寻求撒旦的庇护、并使其与真主并列为伙伴的人，之所以这样做，只因为他们想象撒旦拥有渊博的知识和强大的力量，而实际上撒旦只是一个诱惑人、使人迷误的存在。真主不喜欢迷误，也不喜欢使他人迷误的人。即便假设真主要寻找助手，他也不会从那些引导人走向错误与迷误的诱惑者之中选取。

It is important to reflect a little on the way the last verse ends: “nor do I seek aid from those who lead people astray.” Is it appropriate to ask whether God seeks help from people who do not lead others astray? Sublime and great is God. He is in no need of anyone in the universe. He is the Almighty who has the power to accomplish whatever He wills. The phraseology here is intentional. It brings to the fore the myths of the unbelievers only to shoot them down. Those who seek protection from Satan and make him a partner to God only do so because they imagine that Satan has a great wealth of knowledge and overpowering might, when in fact Satan is a seducer who leads people astray. God does not like deviation or those who lead other people astray. Had He, for argument’s sake, sought helpers, He would not have taken them from among the seducers who lead people into error and deviation.

他们本可以逃离火狱和一切惩罚，只要他们敞开心扉接受《古兰经》，不违背其所确立的真理。上主确实为他们列举了各种各样的譬喻，涵盖了各种情况和境遇。

They could certainly have escaped the fire and all punishment, had they only opened their hearts to the Qur’ān and not opposed the truth it lays down. God certainly gave them all sorts of examples, covering all situations and circumstances:

“我们确实在这部《古兰经》中，为世人的各种教诲阐明了许多方面。然而，人却比其他一切都更好争辩。”（第54节）这一章经文在此以“一物”来描述人。这句话的字面译文是：“但在万物之中，人是最好争辩的。”经文选用这样的表达，是为了勉励人们少些傲慢，并使人感到自己只是真主无数受造物中的一员，尽管在真主已借《古兰经》阐明了确凿无可辩驳的道理之后，人在争辩和争执方面却是最糟糕的。

“We have indeed given in this Qur’ān many facets to every kind of lesson for mankind. But man is, above all else, always given to contention.” (Verse 54) The sūrah describes man here as ‘a thing’. The literal translation of the above sentence reads: “But of all things, man is the most contentious.” It chooses such expression in order to encourage man to be less arrogant and to feel that he is one of God’s countless creatures, although he is the worst in argument and contention, after God has given solid, irrefutable argument, clearly expounded in the Qur’ān.

该章随后记载了不信道者的虚假辩解，而这些不信道者在人类中占大多数。

The sūrah then documents the false arguments which the unbelievers, who represent the majority of mankind, have sought to provide:

是什么阻止了人们在指引已经降临之后信奉信仰、向他们的主求饶呢？除非他们在等待古代民众的命运也降临到自己身上，或者在等待惩罚来到他们眼前。（第55节）

What is there to keep people from accepting the faith now that guidance has come to them, and from seeking forgiveness from their Lord, unless it be that they are waiting for the fate of the [sinful] people of ancient times to befall them as well, or for the suffering to be brought before their eyes? (Verse 55)

他们早已得到充分的指引，本该足以让他们信从，并遵行真主的命令。然而他们却为自己求取古代民族所遭受的那种刑罚。他们提出这样的要求，或是以为真主的惩罚永远不会降临到他们身上，或是以此作为嘲弄。有时他们又改变要求，请求把刑罚直接显现给他们看。

They have received guidance in plenty, which should have been sufficient for them to believe and follow God’s orders. But they demanded for themselves the sort of suffering that befell nations of old. They made such a demand thinking that God’s punishment would never overtake them, or they did so in mockery. Sometimes they modified their demands, asking for the punishment to be shown directly to them.

他们争辩说，这样就能证明先知所宣讲的内容，然后他们便会相信他们。

That, they argued, would prove what the Prophets preached and then they would believe in them.

对这些要求作出回应，并不是神的使者能够决定的事。神对以往民族所立的律例是：当神迹已经赐下而人们仍然不信，他们就会被毁灭。降下这样的灾殃，或使刑罚淹没众人，只有神自己能够决定。使者们另有其职责，就是报喜和示警："我差遣使者，只为报喜和示警。而不信的人却以虚假的辩论来驳斥真理，他们把我的启示和警告当作嘲笑的对象。"（第56节）