这一节经文主要讲述Dhu’l-Qarnayn及其三次旅程，分别前往东方、西方和中部地区，以及他修建一道坚固的屏障以阻止歌革和玛古的人越过。经文告诉我们，在他修建完屏障之后，Dhu’l-Qarnayn说：“这是我主的恩惠。然而，当我主所定的时候来临，他将使这道屏障夷为平地。我主的应许必定实现。”（第98节）

This final passage of the sūrah is mainly concerned with Dhu’l-Qarnayn and his three journeys, to the east, west and the central areas, as well as his erection of a strong barrier to prevent Gog and Magog from getting through. The sūrah tells us that after he had erected the barrier, Dhu’l-Qarnayn said: “This is a mercy from my Lord. Yet when the time appointed by my Lord shall come, He will make this [rampart] level with the ground. My Lord’s promise always comes true.” (Verse 98)

“真实的承诺”之后，接着是吹响号角，以及复活的一幕，随后本章在三个短段中结束，每段都以命令语“你说”开始。这三段概括了本章的所有主要主题，并顺应其整体脉络，如同一段均匀流动的旋律，以最后有力的重音收束。

The reference to the ‘true promise’ is followed with the blowing of the trumpet and a scene of the resurrection before the sūrah concludes with three short sections, each of which starts with the command, ‘Say’. These three sections sum up all the main topics of the sūrah and follow its drift. They serve as the final strong beats of an evenly flowing tune.

关于Dhu’l-Qarnayn的故事开始于这样一段经文:“他们将问你关于Dhu’l-Qarnayn的事。你说:我将把关于他的事告诉你们。”(第83节)在谈到促使本章启示降下的原因时,穆罕默德·伊本·伊斯哈格提到一段归于伊本·阿拔斯的传述,伊本·阿拔斯是先知的堂兄和同伴。该传述称,古莱氏派遣纳德尔·伊本·哈里斯和欧格白·伊本·阿比·穆埃特去麦地那询问犹太拉比关于穆罕默德的事,并为他们划定了询问的范围。古莱氏的长老们吩咐这两人向犹太拉比详细描述穆罕默德,并如实转告他所主张的内容。长老们说:“犹太人是早期经典的拥有者,他们掌握着我们所没有的大量关于先知的知识。” 在麦地那,这两位古莱氏人向拉比提出问题,并征求他们对穆罕默德的真实看法。拉比们告诉他们,应向穆罕默德提出三个问题:“如果他能给出令你们满意的回答,那么他就是真主的先知和使者;如果他无法回答,那么他所说的一切都是捏造的,你们可以随意处置他。请问他关于古时一群年轻人的一个奇怪故事,让他告诉你们他们发生了什么事。也请问他关于一个周游各地、到过东方和西方的人。你们应问他的第三个问题,是请他告诉你们关于灵魂的事。” 纳德尔和欧格白回到麦加,告诉他们的部族说,他们已经找到了解决与穆罕默德之间问题的答案。当他们把犹太拉比的建议告诉众人后,便前往先知那里,向他提出这三个问题。先知告诉他们,他将在次日回答他们。

The story of Dhu’l-Qarnayn begins as follows: “They will ask you about Dhu’l- Qarnayn. Say: I will give you an account of him.’” (Verse 83) Speaking about the reasons that led to the revelation of this sūrah, Muĥammad ibn Isĥāq mentions a report attributed to Ibn `Abbās, the Prophet’s cousin and Companion. The report mentions that the Quraysh sent al-Nađr ibn al-Ĥārith and `Uqbah ibn Abī Mu`ayţ to ask the Jewish rabbis in Madinah about Muĥammad, outlining for them their terms of reference. The Quraysh elders told the two men to describe Muĥammad in detail to the Jewish rabbis and to report to them truthfully what he advocated. “The Jews,” said the Quraysh elders, “are the people of early Scriptures and they have a wealth of knowledge about prophets which is not available to us.” In Madinah, the two men from the Quraysh put their questions to the rabbis and solicited their honest opinion about Muĥammad. The rabbis told them to ask Muĥammad three questions. “If he gives you satisfactory answers, then he is a prophet and messenger of God. If he has no answer to give, then he is fabricating whatever he says. You may do what you like with him. Ask him about a group of young people about whom there was a strange story in ancient times, and let him tell you what happened to them. Ask him also about a man who travelled all over the place and went to the far east and far west. The third question you should ask him is to tell you about the spirit.” Al-Nađr and `Uqbah travelled back to Makkah and told their tribesmen that they had brought the answer to their problem with Muĥammad. When they told them of the advice of the Jewish rabbis, they went to the Prophet and put the three questions to him. The Prophet told them that he would answer them the following day.

据说他在许诺时没有附上"如神意欲"这句话，而这句话本应如此，穆斯林也应当时时如此。因此，有十五天的时间没有任何启示降示给他，天使吉卜利勒也没有在这段时间来见他。麦加人开始发起新一轮的宣传攻势，他们说：

Apparently he did not qualify the promise by saying, ‘God willing’, as he should have done and as Muslims should always do. As a result nothing was revealed to him for fifteen days, nor did the angel Gabriel meet him during this period. The people of Makkah began to spread a fresh propaganda campaign, saying:

"Muĥammad已经答应明天给我们答复，可是现在已经过去十五天了，我们问他的问题，他一直没有给出任何答复。"先知因为启示迟迟未降而非常忧伤，他也因麦加人对他的议论而深感苦恼。于是天使吉卜利勒降下了这章经文，即《洞穴章》。这章经文在开头的几节中告诉他，如果他的人民不肯听从他，他不必为此过分忧伤。随后，它开始回答向他提出的问题，讲述了那些年轻人和古时那位旅人的故事。他还借此把对第三个问题的答案告诉了先知，即关于灵魂的问题，这一答案见于第十七章《夜行章》。

于是，有人向真主的使者询问关于张角尼的事，真主便启示他这一章经文所包含的关于张角尼的历史与事迹。除了《古兰经》之外，我们没有其他来源可以提供更多信息。因此，我们不会试图加以扩充或阐述，因为那样做将没有可靠的依据。

Some people, then, asked God’s Messenger about Dhu’l-Qarnayn, and God revealed to him what this sūrah contains about his history and actions. We have no source other than the Qur’ān to give us further information. Hence, we will not try to expand or elaborate, because that would not be based on any accurate information.

注释经文的著作提供了大量的记载和信息，但其中许多并无可靠的依据。因此，对待这些内容应当极为谨慎，尤其是其中夹杂着以色列传说和其他故事传说的部分。

Commentaries on the Qur’ān provide many accounts and plenty of information, but none of these has any reliable basis. Hence, they should be approached very cautiously, particularly because they include Israelite reports and other legends.

关于Dhu’l-Qarnayn的历史，《古兰经》提到了三次旅程：一次向西，一次向东，第三次前往一个被描述为"两座山之间"的地方。现在让我们来考察这段《古兰经》的记载。

Of the history of Dhu’l-Qarnayn the Qur’ān mentions three journeys, one to the west, one to the east and the third to a place described as an area ‘between two mountains’. Let us now consider this Qur’ānic account.

《古兰经》中关于Dhu’l-Qarnayn（祂勒盖尼）的故事，以对此人的简要介绍开始：“我使他在大地上获得权力，并赐予他达成一切目标的途径。”（第84节）真主使他在大地上确立了权力，赋予他无可争议的权威。祂还赐予他治理与胜利的手段，建设文明的条件，享受真主为人类所赐福泽的能力，以及一切使人类在大地上生活安定、繁荣的条件。

The story of Dhu’l-Qarnayn, as given in this sūrah, begins with a brief introduction of the man himself: “We established his power on earth, and gave him means to achieve anything.” (Verse 84) God then has established his power on earth, giving him uncontested authority. He has also given him the means of government and victory, the facilities to build civilization, enjoy the blessings God has made available to mankind, and all that make human life on earth steady and prosperous.

“于是他便循着一条道路前行。”（第85节）于是，他沿着为他所便利的一条道路，朝西方前进。“当他抵达日落之处时，看见太阳落入一片黑色浑浊的水中；他在那里遇见一群人。” “Dhu’l-Qarnayn（ذا القرنين）啊，”我们说，“你可以惩罚他们，也可以善待他们。”

So he followed a certain way.” (Verse 85) Thus, he went along one way which was made easy for him, aiming westwards: “When he came to the setting of the sun, it appeared to him that it was setting in dark, turbid waters; and nearby he found a certain people. Dhu’l-Qarnayn,’ We said, you may either punish them or treat them with kindness.

他回答道："凡不义者，我们将惩罚他；然后他将回归他的主，主将严厉地惩罚他。至于信道并行善的人，他将获得美好的报酬，我们也将给他安排一件容易完成的事务。"（第86至88节）

‘He replied: ‘The one who does wrong we shall punish. Then he will return to his Lord and be sternly punished by Him. But the one who believes and does righteous deeds shall have a goodly reward, and we shall assign to him a task that is easy to fulfil.’ (Verses 86-88)

然后他又走了另一条路,一直前行,直到他抵达两座山之间的一处地方,在那里他发现一群几乎听不懂他话语的人。他们说:“双角(Dhu’l-Qarnayn)啊,歌克(Cog)与玛歌(Magog)正在糟蹋这片土地。我们愿意向你纳贡,条件是你在我们和他们之间建一道屏障,可以吗?”他回答说:“我的主所赐予我的权能比你们的贡品更好。”

Then he followed yet another way and [marched on] till, when he reached a place between the two mountain-barriers he found beneath them a people who could scarcely understand a word. Dhu’l- Qarnayn,’ they said, ‘Cog and Magog are ravaging this land. May we pay you a tribute so that you erect a barrier between us and them?’ He answered: ‘That with which my Lord has established me is better [than any tribute].

因此,你们只须用力帮助我,我就会在你们与他们之间筑起一道屏障!给我拿铁块来!"待他把两山之间的缺口填平后,他说:"吹风箱吧!"等他把铁块烧得通红,他又说:"把熔化的铜拿来,我要浇在上面。"于是,他们的敌人既无法越过这道屏障,也无法挖穿它。

Hence, do but help me with strength, and I shall erect a rampart between you and them! Bring me blocks of iron!’ At length, when he had filled up the gap between the two mountain-sides, he said: ‘Ply your bellows!’ Then, when he made [the iron glow like] fire, he said: ‘Bring me molten copper which I will pour over it.’ And thus their enemies were unable to scale [the rampart], nor could they dig their way through it.

他说:"这是我主的恩惠。但当我主所定的时期来临时,祂必将它夷为平地。我主的应许必定实现。"(第92至98节)

He said: ‘This is a mercy from my Lord. Yet when the time appointed by my Lord shall come, He will make this [rampart] level with the ground. My Lord’s promise always comes true.’ (Verses 92-98)

现在我们来谈谈祂的第三次旅程，他抵达了位于两座山墙之间的一个地方。我们无法就这个地方的确切位置作出任何明确的推断，也没有关于这些山墙性质的任何信息。从经文中我们所能理解的只是：他到达了一个位于两道天然或人造屏障之间的地方，两者之间隔着一道缺口或低矮的通道。

Now we come to the third of Dhu’l-Qarnayn’s journeys which took him to a place between the two mountain-barriers.’ We cannot make any definite suggestion as to the exact location of this place, nor do we have any information about the nature of these barriers. All that we can understand from the text is that he reached a place lying in between two natural or man-made barriers, separated by a gap or low passage.

在那里,他遇到了一些落后的人,《古兰经》描述他们"几乎听不懂任何话"。这些人发现,祂ul-Qarnayn既强大又有能力。他们还发现他虔诚敬畏真主。因此,他们愿意付钱请他修筑一道屏障,以阻止歌革和玛古的侵扰。歌革和玛古经常从山岭屏障之外、经由其间的通道攻击他们,在他们的土地上肆意破坏。这些人已经尽了一切可用的办法,却仍无法抵御这些邪恶势力。因此,他们愿意付出代价,借助祂ul-Qarnayn的力量来解决他们的问题。

Down there he found some backward people, whom the Qur’ān describes as could scarcely understand a word.’ These people realized that Dhu’l-Qarnayn was both powerful and able. They also discovered that he was pious and God-fearing. Hence, they offered him payment in return for erecting a barrier to stop Gog and Magog, who frequently attacked them from beyond the mountain barriers and used the passage in between, from wreaking havoc in their land. These people had exhausted all the means available to them, yet still they could not repel those evil forces. Hence they were prepared to pay for a solution to their problem utilizing Dhu’l-Qarnayn’s power.

现在，Gog和Magog是谁？他们现在在哪里？他们做了什么，又将会发生什么？这类问题很难给出确切的答案。我们对他们的了解，仅限于《古兰经》和可靠的圣训中明确提到的内容。《古兰经》在此引用了Dhu'l-Qarnayn的话："当我主所定的时刻到来时，祂会把这道堤墙夷为平地。我主的应许永远会实现。"（第98节）这段话并没有指明具体时间。当鞑靼人席卷广袤的土地、摧毁整个王国时，神要摧毁堤墙的应许可能已经实现了。

Now who were Gog and Magog? Where are they now? What did they do and what will happen to them? Such questions are very difficult to answer with any degree of accuracy. Our knowledge of them is limited to what is mentioned specifically in the Qur’ān and in authentic aĥādīth. The Qur’ān includes here a quotation of what Dhu’l-Qarnayn says: “Yet when the time appointed by my Lord shall come, He will make this [rampart] level with the ground. My Lord’s promise always comes true.” (Verse 98) This statement does not specify a time. God’s promise to destroy the rampart may already have occurred when the Tatars swept across huge areas, destroying whole kingdoms.

另一处提到他们的经文见于第21章《众先知》，经文说：

Another mention of them is found in Sūrah 21, The Prophets, where it is stated:

“当歌格和玛格格被释放，从各个角落蜂拥而下，真实的应许临近其应验之时，不信道者的眼睛将因惊恐而直愣愣地睁着。”（21：96-97）这段经文同样没有指明歌格和玛格格出现的确切时间。至于真主的应许已临近应验，也就是末日或审判日即将到来，这一点自先知时代以来就已成为既定事实。《古兰经》中说：“时辰已临近，月亮已经破裂。”（54：1）在真主的衡量中，时间的概念与人类的计算截然不同。从时辰临近到它真正降临，其间的时间跨度可能长达数百万年或数个世纪。因此，人类可能觉得这是一段非常漫长的时间，而在真主看来，它或许不过是一瞬间的眨眼。

“When Gog and Magog are let loose and swarm down from every corner, when the true promise draws close [to its fulfilment], staring in horror shall be the eyes of the unbelievers.” (21: 96-97) Again this statement does not specify a time for the promised appearance of Gog and Magog. That God’s promise has come near to fulfilment, in the sense that the Last Hour or the Day of Judgement is soon to come, is an accomplished fact ever since the time of the Prophet. In the Qur’ān we read: “The Hour has drawn near, and the moon was cleft asunder.” (54: 1) In God’s reckoning, time has a totally different perspective from that of human reckoning. The time gap between the moment when the Hour becomes near and its actual occurrence may stretch to millions of years or centuries. Thus human beings may see this as a very long period of time, while, by God’s standards, it may signify nothing more than a blink of an eye.

这意味着，在“末日已经临近”这节经文降示之后，直至今日的这段时间里，Dhu’l-Qarnayn所建的堤坝可能已被冲破。由此看来，鞑靼人在东部省份的征服，或许可以视为对Gog和Magog向前推进并席卷大地这一警告的某种应验。伊玛目Aĥmad ibn Ĥanbal转述了一段可靠的圣训，其传述者为先知的妻子Zainab bint Jaĥsh，其中提到：先知有一次醒来，脸色泛红，说道：

This means that the rampart built by Dhu’l-Qarnayn might have been penetrated in the period that has lapsed between the revelation of the verse stating, ‘the Hour has drawn near,’ and our present day. This suggests that the conquests of the Tatars in the eastern provinces might have represented a sort of fulfilment of the warning which tells of Gog and Magog forging ahead and sweeping across the earth. An authentic ĥadīth related by Imām Aĥmad ibn Ĥanbal on the authority of Zainab bint Jaĥsh, the Prophet’s wife, mentions that the Prophet woke up once, red in the face, saying:

该章在提到Dhu'l-Qarnayn所说的神的真实应许之后，接着描绘了审判日的景象：

The sūrah follows the reference by Dhu’l-Qarnayn to God’s true promise with a scene from the Day of Judgement:

那一天，我将任他们像浪潮一样相互冲击。号角将被吹响，我将把他们全部聚集起来。那一天，我将把火狱展示给不信道者，他们曾对我的劝诫视而不见，对我的警告充耳不闻。（第99-101节）

On that day We shall leave them to surge like waves dashing against one another. The trumpet will be blown, and We shall gather them all together. And We shall, on that day, present hell, all spread out, for the unbelievers, who have turned a blind eye to My admonition and a deaf ear to My warning. (Verses 99-101)

这是一幅景象的描绘:无数的人群,肤色各异、种族不同、来自不同的地域,属于所有世代与时代,在被复活、重新获得生命之后,四处涌动。他们混乱地向前移动,对周围的一切浑然不觉。他们像海中的波浪一样彼此推搡,又如浪涛激起的泡沫般相互交融。随后,忽然吹响了号角,他们便按照特定的次序被集合起来:"号角将被吹响,我们要把他们全部聚集起来。"(第99节)

This is a scene showing the movement of huge masses of people of all colours, races and geographical areas, belonging to all generations and times, after they have been resurrected and brought back to life. They move across in a chaotic way, unaware of what is around them. They push each other like waves in the sea and mix like the surf raised by the waves. Then suddenly a trumpet is blown and they are gathered according to a specific order: “The trumpet will be blown, and We shall gather them all together.” (Verse 99)

我们也看到那些背弃对真主的记念的不信道者，仿佛他们的眼睛被遮蔽、耳朵聋了。现在我们看到地狱被带到他们面前，他们无法像过去那样背离神的引导而转身避开。在那一日，转身避开已不在他们的能力之内。他们眼上的遮盖已被揭去，他们如今清楚地看见了自己故意背离所带来的后果。这是公正的报应。

We see also the unbelievers who turned away from remembrance of God as though their eyes were covered and their ears deaf. Now we see them with hell brought before them and they cannot turn away from it as they used to turn away from God’s guidance. On that day, the option of turning away is not within their power. The cover over their eyes has been drawn, and they now see clearly the consequence of their deliberate turning away. This is a fair recompense.

这一章通过对比，使他们转身离去的情形与他们看见被带到面前的火狱之景相互呼应。这两种行为在场景与动作上都形成了鲜明的对照。

The sūrah provides symmetry between their turning away and their vision of hell as it is brought before them. The two actions are shown in contrast both in scene and movement.

这种对比之后，紧接着是充满讥讽的一节：“难道不信道的人以为，他们可以舍我而以我的仆人为保护者吗？我已为不信道的人预备了火狱作为归宿。”（第102节） 难道这些不信道的人以为，他们可以在顺服于主的众仆人中，选取一些人来与主对抗，为他们提供支持吗？这些人能为他们提供帮助，或在主的大能面前给予他们庇护吗？如果他们心中存有这样的念头，那就让他们尝尝这种自欺的后果吧：“我已为不信道的人预备了火狱作为归宿。”（第102节）这是一个邪恶的住所，早已为迎接他们而准备好了。无需等待，它已全然准备好，迎接其中不信道的居住者。

This contrast is followed by a comment full of derision: “Do the unbelievers think that they could take My creatures for patrons against Me? We have indeed readied hell as a dwelling place for the unbelievers.” (Verse 102) Do these unbelievers think that they can choose from among God’s creatures which fully submit to Him some who could support them against God? Can these give them help or grant them protection against God’s might? If such thoughts are entertained by them, then let them experience the results of such self-delusion: “We have indeed readied hell as a dwelling place for the unbelievers.” (Verse 102) This is an evil abode already prepared to receive them. There is no need for waiting. It is all ready to receive its unbelieving dwellers.

本章以几节经文作结，这几节经文将本章诸多不同的论题融汇一处，语气与韵律和谐一致。这里包含三个方面，合起来概括了整章的主题。其中第一个方面围绕价值与标准展开，即这些标准在偏离正道的社会中是如何体现的，以及它们的真实面貌。这些标准既涉及行为，也涉及人。

The sūrah concludes with a few verses that bring together its many different lines of discussion in harmonious tone and rhythm. We have here three different aspects which, together, sum up the whole theme of the sūrah. The first of these revolves around values and standards as they are reflected in deviant societies and as they truly are. These relate to both actions and people.

你说：“要不要我告诉你们，在行为上最亏本的人是谁？他们是今世的努力白费了，而他们却以为自己做得很好。他们是否认真主的迹象并否认与主相见的人。他们的功业必然作废，复活日我不为他们称量任何分量。”（103-105节）

Say: ‘Shall we tell you who are the greatest losers in whatever they may do? It is they whose labour in this world has been misguided, and who nonetheless think that what they do is right. It is they who have chosen to disbelieve in their Lord’s revelations and deny the truth that they will meet Him. Vain will be their works. No weight shall We assign to them on Resurrection Day.’ (Verses 103-105)

“我们要告诉你们，谁是行为最亏损的人吗？”（第103节）

“Shall we tell you who are the greatest losers in whatever they may do?” (Verse 103)

这些人的损失，是历史上任何人都无法超越的。

These are the ones whose loss cannot be exceeded by any human being in history.

这个问题的答案很快就能给出。"这些人，他们在今世的努力都白费了。"（第104节）这些努力没有引导他们走上任何正确的道路，没有结出任何真正的果实，也没有达到任何目标。然而，这些人"仍然认为自己所做的是对的"。（第104节）这说明了这些人是多么迷失。他们丝毫没有意识到，自己在今世所做的一切只会把他们带向更深的歧途，因而完全是徒劳的。因此，他们将整个一生都耗费在这些虚妄的追求之中。

The answer to this question comes very quickly. “It is they whose labour in this world has been misguided.” (Verse 104) It did not lead them to follow any proper guidance. It did not yield any real fruit, nor did it achieve any objective. But these people “nonetheless think that what they do is right.” (Verse 104) This tells how misguided these people are. They have no inclination that whatever they do in this world takes them further into error and is thus completely wasted. Hence, they continue spending their whole lives in such vain pursuits.

接着，听众被问及是否想知道这些人是谁。这个问题激起了他们的好奇心，使所有能听到的人都全神贯注。当大家都急切地期待答案时，这些无与伦比的失败者的身份被揭示出来："他们是否认真地否认了他们主的启示，并否认他们将会见到他的真理。他们的作为将化为乌有。"（第105节） 阿拉伯语词汇 habitat（意为"无效"）描述其行为为"徒劳"，其语义来源于一个非常特殊的例子：一只吃了有毒草的动物，在死亡之前腹部会胀大。误入歧途之人的行为也是如此：它们看似在增长，显得美好且有回报，但事实上，它们最终归于虚无。

Now the listeners are asked whether they want to know who these people are. The question heightens their curiosity, holding the attentions of everyone within hearing range. Then when everyone eagerly anticipates the information, the identity of these unrivalled losers is revealed: “It is they who have chosen to disbelieve in their Lord’s revelations and deny the truth that they will meet Him. Vain will be their works.” (Verse 105) The linguistic sense imparted by the Arabic term, habitat, describing their actions as ‘vain’ is derived from a very special case. It is that of an animal feeding on poisonous grass. Its belly is swollen before it dies. The same is the case with the actions of those who are misguided. They grow and seem fair and rewarding, but the fact is that they come to nothing whatsoever.

第二个结语部分表明，与真主无限的知识相比，人类的知识是有限的。由于我们的想象力无法触及绝对之境，《古兰经》运用其描绘形象的方法，给出了一个我们容易理解的比喻："你说：'假若大海是我主之言的墨汁，那么在我主之言写尽之前，大海必定会枯竭，即使我们再增添同样的一片海洋来补充它。'"（第109节） 大海是人类所知最广阔、最丰饶的事物。人们用墨水记录他们想要保存的任何内容，借此记载他们自以为伟大的知识。因此，《古兰经》描绘出浩瀚无垠的大海，却将其化为墨汁，用来书写表明真主之知识的言语。即便整片大海都被用尽，真主的言语仍未写完。此时，又有另一片同样规模的海洋被带来，它同样被用尽，而真主的言语依然远未写完。

The second concluding element shows the limits of human knowledge when compared with God’s infinite knowledge. As our imagination cannot reach the absolute, the Qur’ān gives us a simple analogy which we can easily comprehend, using its method of image drawing: “Say: If the sea were ink for my Lord’s words, the sea would surely dry up before my Lord’s words are exhausted, even though we were to add to it another sea to replenish it.” (Verse 109) The sea is the largest and richest thing known to mankind. People use ink to write down whatever they want to record. This is how they document their knowledge which they imagine to be great. Hence the Qur’ān puts forward the image of the sea with all its vast expanse, but which is now made of ink with which to write down God’s words that indicate His knowledge. Even though the whole sea is used, God’s words are not finished. At this point another sea of similar magnitude is brought forward, but it too is used in full while God’s words are far from finished.

正是借助这样清晰的画面与运动，无限这一概念才得以呈现在有限的人类理智面前。一个普遍而抽象的概念，若不通过具体的方式加以描述，便始终超出人类的理解范围。无论人的理解抽象事物的能力多么强大，他都需要把抽象概念与形象、形状、种类和特征联系起来。这一点同样适用于那些有限或可触知事物的抽象概念。那么，它又如何能够领会无限而无形的事物呢？

It is with such a clear image and movement that the concept of the infinite is placed before the finite human intellect. A universal and abstract concept remains beyond human conception until it is described in specific terms. No matter how powerful a human being’s ability to understand the abstract is, he needs to relate an abstract concept to images and shapes, types and characteristics. This applies to abstract concepts of what is limited or tangible. How then can it fathom what is unlimited and intangible?

因此,《古兰经》借助比喻和相似之处,为人们描绘出各种形象与场景,以帮助他们理解其中所要阐明的重大概念。它常常运用可触可感、有形状、有明确特征、可被辨认的事物,这里的例子也是如此。在这个例子中,大海代表人类的知识,人们往往认为这些知识极为广大。然而,海洋与大洋无论多么浩瀚丰富,终究是有限的。另一方面,真主的话语代表祂无限的知识,人们无法为之设定任何界限。事实上,人们既不能接受和记录其全部,更不必说领悟它了。

Hence, the Qur’ān gives analogies and draws on similarities in order to give people images and scenes that describe the great concepts it wants them to understand. It often uses what is tangible, and what has shape and definite characteristics and recognizable features in the same way as is employed here. In this example, the sea represents human knowledge which people imagine to be great. But huge and rich as the seas and the oceans may be, they remain limited. God’s words, on the other hand, represent His infinite knowledge for which people cannot set any limit. Indeed they cannot receive or record it all, let alone comprehend it.