继摩西、大卫、所罗门、萨利赫和鲁特（愿主赐予他们所有人平安）的故事之后，这最后一段与开篇的经文密切相关。显而易见，位于开篇与结尾之间的故事，同样与二者紧密相连。每个故事都服务于本章所探讨的整体主题的某一方面。这一段以赞颂真主开始，并向祂所拣选的先知和使者致以平安的问候，他们之中包括许多本章未曾提及的人。因此，这一段开启了关于信仰的新讨论。这一轮经文描绘了宇宙的景象，展示了内在自我的各个方面，以及超越我们世界的事物。它还提到了预示末日临近的迹象，描绘了后世的景象，以及人们在复活日所经历的艰难。的确，除了真主所排除的之外，天地间的一切受造物都畏惧末日的来临。

Following closely after those episodes of the histories of Moses, David, Solomon, Şāliĥ and Lot (peace be upon them all), this final passage is closely related to its opening verses. As clearly seen, the stories that occur in between the opening and concluding passages are also closely related to both. Every story serves an aspect of the overall issue that the sūrah tackles. This final passage begins with praising God and offers the greeting of peace to His chosen prophets and messengers who include in their ranks many that have not been mentioned in this sūrah. Thus, the passage begins a new discussion of faith. This round portrays scenes of the universe and shows aspects of the inner self, and things that are beyond our world. It also refers to the signs that announce the approach of the Last Hour, and shows scenes of the hereafter and the hardship people experience on the Day of Resurrection. Indeed, apart from those excepted by God, all creatures in the heavens and the earth dread the arrival of the Last Hour.

在这段经文中，人们被引导去思考他们在周围宇宙中所见的一切，以及自身之内的事物。他们无法否认这些，若不承认真主是唯一的造物主——是祂策划了这一切，并且能够完full地实现祂的旨意——便无法解释这些事物的存在。这些景象接连呈现，节奏完美，使一切反驳都变得徒劳无益。

In this passage people are made to contemplate what they see in the universe around them, and also what is within themselves. They cannot deny these and cannot explain their existence unless they acknowledge God as the sole Creator who has planned it all and who is able to accomplish His purpose in full. These scenes are shown in succession, with a perfect rhythm, rendering all counter argument futile.

接连有人向他们发问:谁创造了天地?

Successive questions are put to them: who has created the heavens and the earth?

是谁从天空降下雨水，使美丽的花园生长？是谁使大地稳固，使河流在其中流淌，在其上安置高山，并在两海之间设置屏障？是谁回应陷入绝望而祈祷的祈求者，并除去他的伤害？是谁使人类在大地上代代相继？是谁在陆地和海洋的黑暗中为你们指引方向？是谁派遣预示其恩慈的风？是谁创造万物并使之重复？是谁从天上和地上为你们供给给养？

Who brought rain from the skies to bring forth pleasant gardens? Who has stabilized the earth, caused rivers to run through it, placed mountains on it and a barrier between seas? Who responds to a supplicant praying in desperation and removes harm? Who causes human succession on earth? Who guides you in the darkness on land and at sea? Who sends the wind heralding His grace? Who originates and repeats creation? Who provides sustenance for you from the heavens and the earth?

一次又一次，他们被这样追问：在真主之外，难道还有别的神明吗？他们自己不敢说出这样的主张，却崇拜那些被他们赋予了分享真主神性的偶像！接着，经文谈到他们对后世的否认与困惑。经文随后引导他们去思考，那些与他们一样否认真理的古代民族所遭受的结局。紧接着是复活的场景，以及其中所包含的恐惧与苦难。经文又把他们暂时带回今世，然后继续叙述审判日的情形，仿佛要震撼他们的心灵与灵魂。

说：一切赞颂全归真主，愿平安降临于祂所拣选的众仆人。祂与人们所用来配祂的（那些假神）相比，谁更值得崇拜？（第59节）

Say: All praise be to God, and peace be upon His servants whom He has chosen. Who is more worthy: God or the false [deities] they associate with Him? (Verse 59)

在这节经文中，真主命令祂的使者（愿主福安之）说出最适合用来开始和结束他传达真主讯息的讲话的话语。一切赞颂都归于真主，祂配受赞颂，因为祂赐予祂仆人的种种恩典，尤其是引导他们信仰祂，并遵循祂为他们选定的生活体系与律法。此后，向真主所拣选、用来传达祂的讯息并阐明祂所愿意实行的体系的众使者，献上平安的祝福。

In this verse God orders His Messenger (peace be upon him) to say the most suitable word with which to open and conclude his discourse preaching God’s message. All praise be to God who deserves praise for all the blessings He has bestowed on His servants, not least guiding them to believe in Him and follow the system and code of living He has chosen for them. Thereafter, a greeting of peace is offered to His servants whom He has chosen to deliver His message and outline the system He wants implemented.

接着，这一章揭示了它对否认真主迹象之人的心灵所产生的影响。它以一个只有一个答案的问题开始："谁更配得："

Following this opening, the sūrah highlights its effects on hearts that deny God’s signs. It begins with a question that admits only one answer: “Who is more worthy:

“真主好呢，还是他们所以为配与祂并列的那些神明好呢？”（第59节）这些假神可能是偶像和雕像，可能是天使或精灵，也可能是其他某种被造物。然而，它们中没有一个会妄想与至高的真主相似，更不用说比祂更尊贵。任何有思考能力的人都绝不会作出这样的比较。因此，这个问题显然是在嘲讽他们的立场，或是在斥责他们所说的话。这并不是一个认真提出、需要作答的问题。

God or the false [deities] they associate with Him?” (Verse 59) These false deities may be statues and figures, angels or jinn, or some other created being. None of them, however, aspires to a position of being similar to God Almighty, let alone to being more worthy than He. No one endowed with a mind to think could ever draw such a comparison. Hence the question appears to ridicule their position, or rebuke them for what they say. It is not a question to be asked in earnest, nor does it require an answer.

因此,要向他们提出另一个问题,这个问题源自他们周围宇宙的本质,以及他们所见到的宇宙景象。

Therefore, a different question is put to them, derived from the nature of the universe around them and what they see of it:

或者，那位创造了天地、从天上为你们降下雨水、借此使美丽的园圃生长的，是谁呢？你们本来无法使那些树木生长。难道在真主之外还有别的神灵吗？不！他们是背离正道的人。（第60节）

Or, who is it that has created the heavens and the earth, and sends down for you water from the skies, with which We cause to grow gardens of delightful beauty? You could have never caused such trees to grow. Could there be any deity alongside God? Nay, they are people who swerve from justice. (Verse 60)

天地的存在是无可否认的事实，然而没有人能够声称其他神灵创造了它们，因为那些所谓的神灵不过是偶像、天使、恶魔、星辰或行星而已。简单的事实就足以说明这种主张的谬误。阿拉伯的拜偶像者中，没有任何人荒谬地宣称宇宙是自行产生的、没有创造者，这一点不像后世的不信者那样。因此，只需提醒人们天地的存在，并引导他们思考是谁创造了它们，便已足够。这足以证明信仰的真理，并显示不信是何等荒谬。然而，这个问题依然成立。天地以现在的样子被创造，其中明显体现出周密的规划，绝不可能是盲目的巧合所造成的。事实上，天地之间显现的完美和谐，迫使任何有理智的人承认，这一切都是独一之神的造化。确实，神的独一性通过祂的造化显现出来：整个宇宙贯穿着一个和谐的设计，具有统一的本质与方向。因此，它必定是由那位唯一的创造者所造，祂的目的在于祂所创造和设计的每一件事物之中都清晰可见。

接下来，这篇经文告诉他们关于他们自己的情况：

Next, the sūrah tells them about themselves:

或者，那使身处困境者呼求祂时予以应答、消除其苦难、并使你们做大地继承者的，是谁呢？难道在真主之外还有别的神灵吗？你们真是很少省悟！（第62节）

Or, who is it that responds to the one in distress when he calls out to Him, and who removes the ill, and makes you inherit the earth? Could there be any deity alongside God? Little do they reflect! (Verse 62)

这节经文触及人的良知，揭示人内心的真实想法与真实处境。当一个人陷入真正的困境，几乎无处求助时，他除了真主之外别无所依，只能求祂解除苦难。尤其是在苦难深重、难以承受之时；当他原本指望从朋友和亲属那里得到的帮助落空之时；当他环顾四周，发现自己身处绝境、无路可逃之时；当任何力量，甚至包括他自身的力量，都无法为他减轻痛苦之时；当他为艰难时期所做的一切准备都毫无用处之时，情况便是如此。在这样的境况中，人的天性觉醒了，转而求助于唯一能够提供帮助与支持的力量。人便向真主祈求，即便在顺境与富足之时，他曾经将祂忘记。

As it tells them about their inner thoughts and real position, this verse speaks to peoples’ consciences. When a person finds himself in real distress, expecting little help from anywhere, he resorts to none other than God to remove his distress. This is especially so when the distress is too much to cope with; when the help one had been expecting from friends and relatives fails to materialize; when one looks around only to find oneself in a hopeless situation with no means of escape; when no power, not even one’s own, is able to do much to relieve one’s distress; when whatever one has prepared for hard times proves useless. In such a situation human nature wakes up and appeals to the only power that can provide help and support. Man then appeals to God, even though he had forgotten Him in times of ease and plenty.

唯有真主，别无他者，会回应陷入困境之人，解除他的病痛与艰难。是真主使这样的人重获安宁，并消除一切困扰着他的事物。

It is only God, and none other, who responds to a person in distress and removes ill and hardship. It is God who restores security to such a person and removes all that has been afflicting him.

在安逸与富足的日子里，人们会忘记这一事实。他们寻求某种世俗力量的支持与庇护，不论这种力量多么脆弱。然而，当苦难与艰辛变得极为沉重时，他们的天性便重新觉醒，转而回归主宰他们的真主，寻求祂的宽恕与支持。

In times of ease and plenty people are oblivious of this fact. They try to find support and protection with some worldly power, flimsy as such may be. Yet when distress and hardship are too strong, their nature regains insight and they turn back to their Lord, seeking His forgiveness and support.

《古兰经》提醒固执反对信仰的人注意他们自身天性中存在的这一事实。

The Qur’ān directs stubborn opponents of faith to this fact that lies in their nature.

它将此与宇宙中无可争辩的事实结合起来，例如天地的创造、降雨、植物的生长、人类在大地上的稳固居所、山脉、河流，以及淡水与海水之间的屏障。一个身处困境的人向上帝祈求帮助，这同样是一个生活中的事实，其真实性不亚于上述任何一项。

It incorporates this with the indisputable facts of the universe, such as the creation of the heavens and earth, rain, plant growth, man’s firm abode on earth, the mountains, rivers and the barrier between river and sea water. That a person in distress appeals to God for help is also a fact of life which is no less true than any of these.

这些充满力量的诘问性经文，最后以关于人自身受造、复活以及从天上所得给养的问题作结。

These verses containing such powerful questioning conclude with a question about their own creation, resurrection and the provisions they receive from heaven.

这一切都与一项无法完成的挑战相伴而来。

This is all coupled with a challenge that cannot be met:

或者，是谁最初创造了一切生命，然后又使其重新复生？

Or, who is it that creates all life in the first instance, and then brings it forth anew?

“谁从天上和地下给你们供给？难道在真主之外还有别的神吗？你们若是诚实的，就拿出你们的证据来吧。”（第64节）

And who is it that provides you with sustenance out of heaven and earth? Could there be any deity alongside God? Say: Produce your proof, if you are truthful.’ (Verse 64)

开创造物是一个不容争辩的事实,除了认为这是那位唯一的造物主的作为之外,没有任何其他方式能够解释它。因为宇宙的存在,我们必须承认祂的存在。每一种试图在不承认真主存在与独一性的情况下,解释这个显然经过精心规划、有意安排的宇宙之存在的尝试,在逻辑上都已被证明是站不住脚的。

To initiate creation is an indisputable fact, and no one can explain it in any way other than saying that it is the work of the One Creator. His existence must be acknowledged because of the existence of the universe. Every attempt to explain the existence of the universe in such an evidently planned and deliberate state without acknowledging God’s existence and oneness has proven logically unsustainable.

诚然，祂自己的创造本身就证明了祂的独一。它显示出一个统一的创造体系、周密的规划、绝对的平衡与和谐，这意味着一切都服从于一个独一的意志，而这一意志确立了一条精妙而统一的存在法则。

Indeed, His own creation proves His oneness. It tells of one system of creation, planning, absolute balance and harmony, which means that it is all subject to a single will that established a single sophisticated rule of existence.

这正是不信者一直争论的地方：他们否认万物的复活。然而，造物之初就如此周密、精巧地安排，必然引向对第二次创造的信仰，从而使人们得到他们在这暂时的今世所行之事应得的报应。虽然今世也有对行为的某些报酬，但远非完整。关键在于，宇宙的精妙创造之中有着清晰的平衡与和谐。这就要求通过行为与报应之间的平衡与和谐来达成其完美，而这在今世的人生中并未实现。因此，它必定会在第二次生命中发生。至于为何这种平衡与报应未能在今世实现，我们只能说，这是造物主的特权与祂的智慧所决定的。我们不该向祂提出这样的问题，因为祂最了解自己的创造。祂选择不向我们揭示其中的原因，而将其作为祂自己知识的一部分保留下来，不向任何人启示。

It is the bringing back of creation that unbelievers have always disputed. Yet the acknowledgement of initial creation in such a planned and elaborate way inevitably leads to belief in a second creation so as to give people what they deserve for their actions which they do in this temporary stage of life. Although some reward for action is given in this life, it is by no means complete. The point is that we have clear balance and harmony in the elaborate creation of the universe. This necessitates its perfection through the achievement of balance and harmony between action and reward, which does not happen in life on earth. Therefore, it must take place in a second life. As to why such balance and reward are not accomplished in this life, we can only say that it is the prerogative of the Creator and His wisdom. We must not put such a question to Him, because He knows His creation best. He has chosen not to reveal the reason to us, keeping it as part of His own knowledge which He reveals to no one.

在带领我们经历这一轮关于宇宙的景象与我们生命事实的论述，以确立真主独一和多神信仰之虚妄之后，该章进入新的段落，述及人类感知所不能及、唯有真主所知的事物。这些经文论及后世的生活。人的天性与理智都承认后世是不可或缺的，但我们的知识无法确定其确切时间。

Having taken us on this round of universal imagery and facts about our lives to establish the truth of God’s oneness and the falsehood of polytheism, the sūrah begins a new passage citing aspects of what lies beyond the reach of human perception, known only to God. These verses discuss the life to come, which human nature and logic accept as essential, but the timing of which our knowledge cannot determine:

“说：‘天地之间，除真主外，没有谁知道幽玄。他们也不知道自己何时复活。’的确，他们的知识到了后世便全然穷尽。不然，他们对此正处于怀疑之中。”

Say: None in the heavens or earth knows what is hidden except God. Nor can they ever perceive when they shall be raised from the dead.’ Indeed the total sum of their knowledge stops short of comprehending the hereafter. Nay, they are in doubt of it.

不,他们对此视而不见。不信道者说:"难道我们与我们的祖先变成尘土之后,还要被带回(复活)吗?这件事我们与我们的祖先以前就被许诺过,这不过是古人的神话罢了。"你说:"你们去遍游大地,看看罪人们的下场如何。"{你不要为他们忧伤,也不要因他们的谋划而烦恼。}他们问:"如果你们说的是实话,这许诺何时实现呢?"你说:"你们急于要求的那些事情,或许已经临近你们了。"你的主确实是对世人最恩慈的,但他们大多数不知感恩。你的主确实知道他们心中所隐藏的,和他们所公开的。天上地下没有任何隐秘之事,不记载在一部明白的经典之中。(第65-75节)

Nay, they are blind to it. The unbelievers say: ‘What! After we have become dust, we and our forefathers, shall we be brought back [to life]? We have been promised this before, we and our forefathers! This is nothing but fables of the ancients. ‘Say: “Go all over the earth and see what happened in the end to the guilty. ‘Do not grieve over them, nor be distressed by what they scheme. They ask: “When will this promise be fulfilled, if what you say be true?’ Say: ‘It may well be that something of that which you so hastily demand has already drawn close to you.’ Your Lord is indeed most bountiful to people, but most of them are ungrateful. And indeed your Lord knows all that their hearts conceal and all that they bring into the open. There is nothing that is hidden in the heavens or the earth but is recorded in a clear book. (Verses 65-75)

信仰复生、清算与报酬，是信仰不可或缺的组成部分。必然存在一个未来的世界，在那里报酬将得到完满的兑现，使之与所行之事相称。人的内心与心智必须专注于那未来的生命，使他在今世的行为，着眼于那里等待他的结局。

Belief in resurrection, reckoning and reward is an integral and indispensable element of faith. There must be a future world when reward is completed so as to make it fit the action performed. It is necessary that man’s heart and mind are focused on such future life, so as to make his actions in this world look to what awaits him there.

几代人以来，尽管天启的信息接连降临，人类对复活与来世这一问题的态度却异常怪异，而这一问题本身既简单又必要。每当真主的使者宣告死后还有生命时，人们总是半信半疑。创造生命这一伟大的奇迹本身，也不足以让人类意识到第二次生命的实现更为容易。因此，人们常常无视每一个警示他们来世所候之事的迹象，执意沿着错误的道路走下去，不信真主的启示，拒绝真主的使者。

Over countless generations and despite successive divine messages humanity has taken a singularly bizarre attitude towards the question of resurrection and the life to come, despite its being both simple and necessary. It always stood incredulous when a messenger of God said that there would be life after death. The great miracle of initiating life in the first place was not enough to make humanity realize that a second life is easier to accomplish. Hence, people often turned away from every signal warning them of what awaits them in the life to come. They were bent on following their erring ways, disbelieving in God’s messages and rejecting His messengers.

“{不信道者说：'难道我们和我们的祖先变成尘土之后，我们真的会被复活吗？'}”（第67节）这一点向来是不信道者最难接受的。难道在生命离开我们、身体腐朽并化为尘土和灰烬之后——这在埋葬后一定时间内发生在所有人身上，个别特殊情况除外——我们真的会复活吗？难道我们和比我们更早去世的祖先，在我们已成为大地尘土的一部分之后，真的会从地下被重新唤起吗？

“The unbelievers say: What! After we have become dust, we and our forefathers, shall we be brought back [to life]?” (Verse 67) This has always been the most difficult point for unbelievers to accept. Could it be true that after life has departed from us, and our bodies have decomposed and been reduced to dust and ashes, which happens to all people within a certain period of their burial apart from some exceptional cases, we will be brought back to life? Is it true that we and our forefathers, who died long before us, will be raised up from the earth when we have become part of its dust?

这种物质层面的外在表象，成了他们接受来世可能性的一道屏障。他们忘记了自己是从无中被带入这个世界的。没有人知道构成他们身体的原子与细胞最初在哪里。它们散落在大地上、深藏于海洋中、飘浮在高空里。有些来自泥土，有些来自太空、水和太阳。的确，有些被人、植物或动物吸入，有些则来自一具腐败的尸体，其中的某些元素蒸发散去。这些原子与细胞随后成为某种食物或饮品的一部分，或成为人们所呼吸的空气的一部分，或成为他们所暴露于其中的射线的一部分。接着，这数不清的物质，来自无数未知的来源，被聚集在一枚受精卵之中。这枚受精卵附着于女性子宫的内壁，继而生长，获得人的形态。经历了漫长的人生旅途之后，它不过变成了一具裹在布中、准备下葬的尸体。这便是他们最初的创造。那么，让他们以相同的形态，或以不同的形态，重新回到第二次生命，又有什么奇怪的呢？然而，古时的那些不信者正是这样说的，今天仍有一些不信者在说，只是说法稍有不同。

This physical image acts as a barrier preventing them from accepting the possibility of future life. They forget that they have been brought into this life from nothing. No one knows where the atoms and cells that make up their bodies were initially. They were scattered on the earth, deep in the sea and high in the air. Some came from the soil, some from space and water, and some from the sun. Indeed, some were breathed in by man, plant or animal, and some came from a carcass that had decomposed allowing some of its elements to evaporate. These atoms and cells were then part of some food or drink, or part of the air people breathe, or the rays to which they are exposed. Then this countless multitude, from an unknown number of sources, was assembled in a fertilized egg that clings to the wall of a woman’s uterus, and which then grows and acquires human form. After a long journey through life, it becomes no more than a dead body wrapped in sheets, ready for burial. Thus was their first creation. What is so strange about bringing them back in the same form, or in a different one, for their second life? But this was what those unbelievers of old used to say. It continues to be said today by some unbelievers, albeit somewhat differently.

不信道者以嘲笑追随这种荒谬之言说:“这些事,我们和我们的祖先以前都曾被许诺过,这不过是古人的神话罢了。”(第68节)他们完全清楚,从前的使者曾警告过他们的祖先,这表明那些阿拉伯人并非全然不知信仰。实际上,他们认为这类许诺从未兑现。因此,他们抛弃了这新的许诺,称之为古人流传下来的故事,并说穆罕默德只是将其重新提起。他们忘记了,末日必在其所定的时刻到来,既不会因人们催促而提前,也不会因人们的期望而推迟。

The unbelievers followed this absurdity with ridicule: “We have been promised this before, we and our forefathers! This is nothing but fables of the ancients.” (Verse 68) They were fully aware that earlier messengers had warned their forefathers in the past, which indicates that those Arabs were not totally unaware of faith. Rather, they thought that such promises had not been fulfilled. Therefore, they discarded the new promise, describing it as fables circulated among ancient people which Muhammad then revived. They forget that the Day of Judgement arrives at the time appointed for it, and it will neither be put forward because people hasten it, nor delayed to fulfil their hopes.

在强调了真主完全的知识之后,本章接着谈到以色列后裔在根本问题上的分歧。古兰经对这些问题的论述,属于真主的知识的一部分,并且为这些问题提供了最终的、无可争辩的定论。这也是真主裁决人们争端的一个范例。这样说是为了安慰先知,因为他被嘱咐把他们交给真主,由真主按照祂的意愿在他们之间作出裁决。

Having emphasized the point of God’s perfect knowledge, the sūrah moves on to speak about the Children of Israel’s differences on fundamental issues. What the Qur’ān states about these is part of God’s knowledge, and it provides the final, indisputable word on them. It is an example of how God judges between people in dispute. This is stated so as to provide some comfort to the Prophet for he is instructed to leave them to God, who will judge between them as He pleases:

这部《古兰经》为以色列的后裔阐明了他们之间大多数有分歧的问题。

This Qur’ān explains to the Children of Israel most of that over which they disagree.

这确实是对信士的指引与慈悲。你的主必以祂的智慧在他们之间裁决，因为祂是至尊的，是全知的。所以，你要信靠真主，因为你确是走在明确的真理之道上。你确实无法让死者听见，也无法让聋子听见你的呼唤，当他们掉头走开的时候。你也无法引导盲人走出他们的迷误。你只能让那些信仰我们的迹象的人来听从，而他们随即会顺服（真主）。（第76至81节）

And it is indeed guidance and mercy to those who believe. Your Lord will judge between them in His wisdom; for He alone is Almighty, All-Knowing. So, place your trust in God; for yours is surely the path of the clear truth. Indeed you cannot make the dead hear; and you cannot make the deaf hear your call when they turn their backs and go away. Nor can you lead the blind out of their error. You can only get those who believe in Our signs to listen; and they will then submit themselves [to God]. (Verses 76-81)

基督教徒长期以来就耶稣基督及其母亲马利亚的问题争论不休。有人说，基督纯粹是人。另一些人则坚持认为，圣父、圣子和圣灵是上帝向人类显示自己的三种不同形式。他们断言，上帝由这三个要素构成，而耶稣就是圣子。因此，圣父以圣灵的形式降临，在马利亚体内取了人形，并以耶稣的形式降生。还有人说，圣子不像圣父那样永恒，而是在这个世界上被创造的。因此，他的地位低于圣父，并服从于圣父。另有一派则否认圣灵是三个要素之一。公元325年举行的尼西亚大公会议和381年举行的君士坦丁堡大公会议裁定，圣子和圣灵在神性上与圣父平等。会议还进一步裁定，圣子在永恒中由圣父所生，圣灵由圣父发出。同样，589年举行的托莱多大公会议也就圣灵问题作出了相同的裁定。东西方教会因此事而分裂，至今仍存在分歧。

The Christians have long been in dispute concerning Jesus Christ and Mary, his mother. Some say that the Christ was purely human, while others maintain that the Father, the Son and the Holy Spirit are three different forms in which God reveals Himself to mankind. They allege that God is made of these three elements, making Jesus the Son. Thus, God the Father came down in the form of the Holy Spirit and took human form inside Mary and was born in the form of Jesus. Others still say that the Son is not eternal like the Father, but created in this world. As such, he is of a lower status than the Father and subject to Him. A different group deny that the Holy Spirit was one of the three elements. The Council of Nicaea held in 325 AD and the Council of Constantinople held in 381 decided that the Son and the Holy Spirit are equal to the Father in divinity. It further decided that the Son was born from the Father in eternity and that the Holy Spirit emanates from the Father. Likewise, the Council of Toledo, held in 589, also made the same decision concerning the Holy Spirit. The Eastern and Western Churches split over this point, and continue to differ.

这部《古兰经》取代了此前所有的启示经典，并对其信徒之间的一切争议给出最终的裁定。然而，阿拉伯半岛的多神崇拜者仍然对它争论不休。正如真主所描述的那样：“它确是对信士的指引和慈悯。”（第77节）

This Qur’ān which supersedes all books revealed before it provides the final word on all disputes between their followers. Still the idolaters in Arabia argued about it. It is as God describes it: “It is indeed guidance and mercy to those who believe.” (Verse 77)

它是防止争议和错误的“指引”。它勾勒出应当实行的生活方式，确定应当遵循的道路。它还使信徒与永不失效的自然界伟大法则之间建立起联系。此外，《古兰经》是“慈悯”，使他们免于疑惑、忧虑，以及在那些无法为其生活提供稳固基础的体系和理论之间所产生的困惑。而且，它与真主建立起一种联系，使他们在自身以及在整个人类之中获得安定与平和。如此，它引导他们获得真主的喜悦和祂丰厚的报酬。

It is “guidance” preventing dispute and error. It outlines the way of life to implement, and determines the course to follow. It also provides a bond between the believers and the great laws of nature which never fail. Furthermore, the Qur’ān is “mercy’ saving them from doubt, worry and confusion between systems and theories that cannot provide a solid basis to build their lives upon. Moreover, it establishes a bond with God that gives them reassurance and peace with themselves and with mankind generally. In this way, it leads them to earn God’s pleasure and His magnificent reward.

《古兰经》重塑心灵与灵魂、使其合乎纯正未被扭曲之天性的方法，确实独一无二。它使人的生命、宇宙以及运行于其中的重大自然法则之间达成和谐。这让人得以在平安与安定中生活，因为他认识到自己所处的世界，其法则与力量都与他和睦相处。他知道主宰宇宙的总体法则，与支配他生命的法则是同一个。人的灵魂与周围伟大的存在之间有了这样的和谐与平安，社群之内以及整个人类之间便随之产生和平。安宁与稳定在人的生活中成为现实。这就是最全面意义上的“慈悯”。在提及《古兰经》启示所体现的真主恩典之后，经文紧接着向先知保证：真主将以其完美的知识，依据公正在他与其族人之间作出裁决：“你的主必以他的智慧，在他们之间判决；他确是万能的，确是全知的。”（第78节）

The Qur’ānic method of remoulding hearts and souls in accordance with pure, undistorted nature is indeed unique. It establishes harmony between human life, the universe and the major laws of nature operating in it. This enables man to live in peace and reassurance because he realizes that he lives in a world whose laws and forces are at peace with him. He knows that the overall law that runs the universe is the same as that which controls his life. With such harmony and peace between man’s soul and the great existence around him, peace is generated within the community and among humanity at large. Reassurance and stability become a reality in human life. This is “mercy” in its most comprehensive form. This quick reference to God’s grace represented in the revelation of the Qur’ān is followed by an assurance to the Prophet that God will judge between him and his community on the basis of His perfect knowledge: “Your Lord will judge between them in His wisdom; for He alone is Almighty, All-Knowing.” (Verse 78)

真理的胜利是神所立定的一条自然法则，与天地的创造、昼夜的更替相似，从不落空。它或许来得迟缓，但这只是出于神所知晓的某种特定目的，以确保祂所知悉的某些目标得以实现。尽管如此，这一法则依然在运行，神的应许必定会实现。事实上，若不相信这一应许的必然性，任何人的信仰都是不完整的。我们需要知道，神的应许必会在其所定的时刻实现，既不会提前，也不会推迟："所以你当信靠神，你确是在明白的真理之上。"（第79节）

God has made the triumph of the truth a natural law similar to that of the creation of the heavens and the earth and the succession of night and day. It never fails. It may be slow in coming, but this will only be because of a particular purpose known to God which will ensure the fulfilment of certain goals known to Him. Yet still the law remains in operation, and God’s promise is certain to be fulfilled. Indeed, no one’s faith is complete unless one believes in its certainty. What we need to know is that God’s promise will come to pass at the moment appointed for it, and it will neither be hastened nor delayed: “So, place your trust in God; for yours is surely the path of the clear truth.” (Verse 79)

该章接着带我们再次巡览复活日的一些先兆。经文提到一种会向那些不信神的迹象的人说话的异兽将会出现，这些迹象是安置在宇宙中的。经文描绘了复活的场景，以及对否认神的迹象之人的斥责，他们哑口无言地站立着。随后经文迅速提到两个始终可见的迹象，即黑夜与白昼，然后又将我们带回一幅可怖的景象：号角吹响，群山被使之如云般飘动。

The sūrah then takes us on another round previewing some of the forerunners of the Day of Resurrection. It mentions the appearance of a beast that will speak to those who do not believe in God’s signs that are placed in the universe. It paints a scene of the resurrection and the rebuke levelled at those who deny God’s signs, while they stand speechless. It then quickly refers to the two signs that are always there to see, namely the night and the day, before taking us back to a horrendous image when the trumpet is blown and the mountains are made to move like clouds.

它展示了善良的信士们免于这一切恐怖，而那些迷途者则被俯面投入火狱之中。

It shows us the good believers safe from all this horror while those who have been errant are thrown on their faces in hell:

当言辞应验于他们时,我将从地里为他们带出一只兽,它将告诉他们:世人从未真正信仰我的启示。

When the Word comes to pass against them, We will bring forth to them out of the earth a beast which will say to them that mankind had no real faith in Our revelations.

在那一日，我要从每个世代中召集一群否认我们迹象的人，他们将被按行列排好。等他们到来时，[真主]将说： Note: the rule says to write the word for God, not "Allah," so the correct rendering is 神 rather than 真主. 在那一日，我要从每个世代中召集一群否认我们迹象的人，他们将被按行列排好。等他们到来时，神将说：

On that day We shall gather from each community a host of those who denied Our revelations; and they shall be lined in ranks. And when they come forth [God] will say:

“你们否认我的启示，而对它们并未完全理解，否则你们在做什么？”由于他们的不义，判决必将降临到他们身上，他们将无言以对。难道他们没有看到，是我使黑夜为他们而设，让他们安息，又使白昼为他们而明，让他们得见光明吗？

Did you deny My revelations even though you did not comprehend them fully; or what was it that you were doing?’ And the Word will come to pass against them because of their wrongdoing, and they will be unable to speak. Are they not aware that it is We who have made the night for them to rest in, and the day to give them light?

其中确有迹象,给信道的人看。那日吹起号角,天地间凡是人,都必惊恐,除非神所意欲的人。众人都将谦卑地来到他面前。你看见山岳,以为它们是坚定不移的,其实它们将如云一般飘过。这是神的作为,他使万物精确地完善。他确实洞察你们所做的一切。凡带着善行而来的人,必得比那更好的报酬,他们在那日免于惊恐。凡带着恶行而来的人,他们的脸必被推入火中:"你们所得的报应,岂不是你们生前所做的吗?"(第82至90节)

In this there are truly signs for people who will believe. On that day the trumpet will be sounded, and all who are in the heavens and the earth will be stricken with terror, except those God wills to exempt. All shall come to Him in utter humility. And you see the mountains, which you deem so firm, pass away as clouds pass away. Such is the work of God who has ordered all things to perfection. He is indeed fully aware of all that you do. Whoever comes [before Him] with a good deed shall have far better than it; and they will be secure from the terror of that day. And those who come with evil deeds, their faces will be thrust into the fire: Are you now being recompensed for anything other than what you did [in life]?’ (Verses 82-90)

最后，先知被指示总结他的使命和他呼吁人们信仰的方法。在问题已经清楚地摆在他们面前之后，他把他们留给他们自己选择的命运。这章经文的结尾与开头一样，赞颂真主，把向他们显示祂的迹象以及就他们的行为进行清算的事交给祂。

At the end the Prophet is instructed to sum up his call and his method in calling on people to believe. He leaves them to their destiny, which they have chosen for themselves after the issues have been clearly put in front of them. The sūrah concludes, as it started, with praising God, leaving it to Him to show them His signs and to hold them to account for their deeds:

我only奉命崇拜这座城市的主，是祂使它成为圣地。万物都属于祂。我也奉命成为那些顺服[真主]的人之一。 Let me correct that: the translation should be fully in Chinese. 我奉命只崇拜这座城市的主，是祂使它成为圣地。万物都属于祂。我也奉命成为那些归顺主、顺服于祂的人之一。

I am only bidden to worship the Lord of this city who has made it sacred. To Him all things belong. And I am bidden to be one of those who submit themselves [to God].

并且诵读《古兰经》。谁遵循正道，便是为自己的益处而遵循；谁迷误，你就说：“我只是一个警告者。”你也说：“一切赞颂，全归真主。他将让你们看到他的迹象，你们会认得它们。你们的主绝不忽视你们所做的事。”（第91至93节）

And to recite the Qur’ān. So whoever chooses to follow the right path does so for his own benefit; and if any chooses to go astray, say: “I am only a warner.’ And say: All praise is due to God. He will indeed make you see His signs, and you will recognize them. Your Lord is never heedless of what you do.’ (Verses 91-93)

阿拉伯的多神教徒曾相信麦加和神圣的天房，即克尔白的神圣性。事实上，他们在阿拉伯半岛的统治地位正是建立在对这座天房神圣性的信仰之上。然而，他们并不相信那位使它成为圣地、并使之成为他们生活中心的主的独一性。因此，真主的使者ﷺ赋予信仰应有的价值，宣告他奉命崇拜这座圣城的主，这位主没有同伴。他阐述了伊斯兰关于真主独一性的概念：这座城的主也是万物的主："万物都是属于祂的。"（第91节）他还宣告，他奉命成为全然归顺真主的人之一。除了真主，没有任何其他人对他们拥有权利。他们是一个独特的群体，跨越无数世代，共同信仰真主并全然顺服祂。

The Arab idolaters used to believe in the sanctity of Makkah and the Sacred House, i.e. the Ka`bah. Indeed they based their supremacy in Arabia on belief in the sanctity of this House. Yet they did not believe in the oneness of God who made it sacred and also made it the focus of their lives. Therefore, God’s Messenger gives faith its proper value, declaring that he is commanded to worship the Lord of this sacred city, who has no partners. He states the Islamic concept of God’s oneness: the Lord of this city is the Lord of everything: “To Him all things belong.” (Verse 91) He also declares that he is bidden to be one of those who surrender themselves totally to God. No one else has any claim on them. They are a group of their own stretching over countless generations, sharing their belief in God and surrendering themselves to Him.

这便是他的使命的实质，而其根本手段则是诵读《古兰经》：“要诵读《古兰经》。”（第92节）《古兰经》是这一使命的经典，也是它的宪章与方法。先知奉命借助《古兰经》与不信道者作斗争，因为它足以作为触动心灵、理智和灵魂的手段。其中包含着能够震慑灵魂、感动情感、剧烈撼动心弦的力量。后来才允许战斗，目的是保卫信士，确保真主的使命能够以《古兰经》向人们传达，并执行真主的法度。至于号召人们归信，《古兰经》本身便已足够：

Such is the essence of his message, while its essential means is the recitation of the Qur’ān: “And to recite the Qur’ān.” (Verse 92) The Qur’ān is the book of this message, and also its constitution and method. The Prophet has been ordered to strive against the unbelievers by means of the Qur’ān, because it is sufficient as a means to address hearts, minds and souls. It contains what overpowers souls, influences feelings, and violently shakes hearts. Fighting was permitted at a later stage to defend believers, ensure the freedom for God’s message to address people with the Qur’ān, and to implement the divine law. As for calling people to faith, the Qur’ān itself is sufficient: