本章开篇阐述了一个信仰的基本问题，即真主启示的经典《古兰经》及其所包含的真理。这构成了一切其他信仰问题赖以建立的根基，包括认主独一、信仰后世，以及在今世行善的必要性。这些都由一个核心信念延伸而出：发布一切命令的是真主，而《古兰经》是他启示给先知穆罕默德ﷺ的经典。

The sūrah opens with a basic issue of faith, namely the revelation of God’s book, the Qur’ān, and the truth it contains. This formulates the foundation over which all the other issues of faith are built, including those of the oneness of God, belief in the hereafter, and the need to do good in this life. All these branch out from the central point of believing that the One who gives all orders is God, and that the Qur’ān is His revelation to the Prophet Muĥammad (peace be upon him).

"Alif. Lām. Mīm. Rā. 这些是经典的经文。"(第1节)这是对第一句话的一种理解，但也可以解释为："这些是证明此经典真实性的迹象。"它们清楚地证明，这部经典是来自真主的启示。

“Alif. Lām. Mīm. Rā. These are verses of the Book.” (Verse 1) This is one way of reading the first statement, but it may also be interpreted as, ‘These are signs that prove the truth of this Book.’ They are clear evidence that it is a revelation from God.

事实上，这部经典由与这些单独字母（alif lām、mīm、rā）相同的材料构成，这本身就足以证明它来自真主，而不是任何被造物——无论是人类还是非人类——所作。 Wait: the rules say never write "Allah"; the original says "God", so use the Chinese word for God (真主 is Allah-ish). Use 神 instead. 事实上，这部经典由与这些单独字母（alif lām、mīm、rā）相同的材料构成，这本身就足以证明它来自神，而不是任何被造物——无论是人类还是非人类——所作。

The very fact that it is composed of the same material as these separate letters, alif lām, mīm, rā, is sufficient proof that it comes from God, and is not the work of any creature, human or non-human.

“那由你的主降示你的，确是真理。”（第1节）那是纯正的真理，从未掺杂任何虚妄。它不容有任何怀疑。这些字母是它来自真主启示的迹象，而来自真主的，必定毫无疑问是真实的。“然而大多数人不信。”（第1节）他们既不相信这是天启，也不接受信奉启示所带来的重大结论，例如相信真主的独一、唯独顺服祂、末日复活，以及在今世行善的必要。

“That which is revealed to you by your Lord is the Truth.” (Verse 1) That is the real and pure truth which is never coloured with any falsehood. It admits no doubt. These letters are signs that it is revealed by God, and what comes from God must be undoubtedly true. “Yet most people will not believe.” (Verse 1) They neither believe that it is divine revelation, nor do they accept the major issues that result from believing in revelation, such as belief in God’s oneness, submission to Him alone, resurrection on the Day of Judgement, and the need to do good in this life.

这一章的开篇概括了全章的主旨，并点明了其中所讨论的所有问题。接着，经文展示了真主无限大能的若干面向，以及宇宙中一些壮观的景象，它们清楚地表明真主的智慧与周密的安排。这些迹象明确指出，这样的智慧要求有启示，向人类清楚地阐明这些问题；也要求有复活，使人们为自己的行为接受清算。真主的无限大能意味着，祂能够使人复活，让他们回到祂那里，回到在他们之前创造了他们、也创造了宇宙的造物主那里。

The sūrah’s opening sums up its theme, and points out all the issues that it discusses. It moves on to show some aspects of God’s unlimited power and some of the spectacular aspects in the universe which indicate God’s wisdom and elaborate planning. They clearly indicate that such wisdom requires that there should be revelation to put the issues clearly to human beings, and resurrection so that people are made to account for their deeds. God’s infinite power means that He can resurrect people so that they return to Him, the Creator who has originated them and originated the universe before them.

这支神妙无比的神笔开始描绘一些宏大的宇宙景象，涉及天空与大地，也涉及我们所居住的世界的若干方面以及生命本身。随后，它对那些在看过这些伟大的迹象之后仍否认复活的人感到惊讶。这些人甚至急于让真主的惩罚降临到自己身上，同时又要求给他们显示其他的迹象：“真主是使天空升起而没有你们所能看见的柱子的那一位，然后他升上宝座。他使太阳和月亮服从于他（的法则），各自循着规定的期限运行。他安排万物。他明白地阐明他的启示，以便你们坚信你们必将与你们的主相见。”（第2节）

The superb, divine paintbrush begins to draw some of the great universal images, touching on the heavens and on the earth, and a few aspects of the world we live in and life itself. It then wonders at those who deny resurrection, having looked at these great signs. Such people even hasten the infliction of God’s punishment on themselves, demanding, at the same time, that other signs are given to them: “It is God who raised the heavens without any support that you could see, and established Himself on the Throne. And He it is who has made the sun and the moon subservient [to His laws], each pursuing its course for a set term. He ordains all things. He makes plain His revelations so that you may firmly believe that you will certainly be meeting your Lord.” (Verse 2)

天空，无论它在不同时代向人们昭示什么，都是人人可以看见的。它们提供了一片无限的广阔空间，只要我们稍作凝视，便会令我们心生敬畏。它们高高在上，“没有柱子支撑而升起”，向我们敞开，使我们得以仰望。这是宇宙中第一个唤醒人类意识的奇观。因为人会立刻意识到，没有任何人能够在无所依托的情况下，甚至在有所依托的情况下，将天空升起，除了真主之外。人们自己所能升起的，无论有无支撑，不过是为了自身目的而建造的房屋。我们谈论建造这些建筑时所需的技艺、精湛、艺术的匠心和完美，却忽视了头顶上那无所依托而升起的天空，以及其创造背后伟大的力量与完美。人类甚至无法想象这样的力量与完美。

The heavens, or the skies, whatever they indicate to people in different ages, are there to be seen by all. They provide an infinite expanse which strikes us with awe should we contemplate them for even a short while. They are elevated, ‘raised without support’, exposed so that we can see them. This is the first spectacle of the universe to raise human consciousness. For man immediately realizes that no one can raise the heavens without support, or even with support, except God. The most that people themselves can raise, with or without support, are simply the buildings that we erect for our purposes. We then speak of the skill, mastery, artistic touches and the perfection that go into raising such buildings, heedless of the heavens above us, raised without support, and the great power and perfection that lies behind their creation. It is impossible for human beings even to imagine such power and perfection.

作为祂的安排的一部分,祂“详细阐明祂的启示”。(第2节)《古兰经》中使用的“启示”一词āyāt,同时也有“迹象”的含义。因此,祂降示祂的启示,并将祂的迹象安排得井然有序,使每一项都在恰当的时候显现,并有其确定的目的,“以便你们确信你们必将与你们的主相会”。(第2节)当你清楚地看到这些迹象指向创造的真理,也指向其背后宇宙中伟大的迹象——这一切都由真主创造,并在《古兰经》中明白清晰地加以描述,以一种充分彰显真主的全能与周密安排的方式呈现出来——你就会开始意识到,在这一今世生命之后,你回归造物主是不可避免的。那时,人的行为将被审核,其报酬也将被确定。这正是那完全完美而睿智的安排的一部分。

It is part of His planning that “He makes plain His revelations.” (Verse 2) The term used in the Qur’ān for ‘revelations’, āyāt, also means ‘signs’. Thus He bestows His revelations and places His signs in their perfect order, showing each at the right time and for a definite purpose, “so that you may firmly believe that you will certainly be meeting your Lord “ (Verse 2) When you see these signs clearly pointing to the truth of creation, indicating also what lies beyond them of great signs in the universe, all created by God, and described plainly and clearly in the Qur’ān, in a way which speaks volumes of God’s ability and elaborate planning, you will begin to think that your return to the Creator after this first life is inevitable. It is then that the deeds of human beings will be assessed and their reward determined. That is part of the planning that is absolutely perfect and wise.

这种无与伦比的意象随后从天界转向大地，以描绘其更广阔的景象："正是他铺展了大地，在其上安置了坚固的山岳和河流，并在其上创造了每一种果实的两性，又使黑夜遮盖白昼。"

This inimitable imagery then moves from the heavens to the earth to depict its wider view: “It is He who has spread out the earth and placed upon it firm mountains and rivers, and created on it two sexes of every type of fruit, and caused the night to cover the day.

“在这一切之中，对于善于思考的人，确有许多迹象。”（第3节）

In all these there are signs for people who think.” (Verse 3)

主要的线条是大地的展开，使其广阔的范围呈现在眼前。无论它的总体形状如何，它都被展开，以呈现出宽广的外观。这是第一个方面。接着描绘出坚定的山脉的线条，然后是流动的河流的线条，以完成主要景象的宽广线条。这些线条既平行又相互对照，因为它们与大地所包含的以及其中生命所拥有的整体图景相辅相成。第一个方面指的是从大地中生长出来的植物：“正是他……在大地上创造了每一种果实的两性”，而另一个方面则体现在昼夜的现象中：“并使黑夜覆盖白昼。”（第3节）

The main lines here are the spreading out of the earth so that its expanse comes into view. Whatever its total shape, it is spread out to give the appearance of broadness. This is the first aspect. Then the line of firm mountains is drawn, followed by that of flowing rivers to complete the broad lines of the main view. These are made both parallel and contrasting, for they are complemented with a total picture of what the earth contains and what life in it holds. The first refers to the plants that come out of the earth: ‘It is He who... has created on it two sexes of every type of fruit,’ while the other is represented in the phenomena of night and day: ‘and caused the night to cover the day.’ (Verse 3)

这些场景中的第一个包含了一个直到最近才被科学研究所认识的事实。那就是，所有生物，包括植物在内，都有雌雄之分。过去人们认为植物没有雄性，但最近发现，单性植物的雄性和雌性器官都在同一朵花或同一根茎上。这一事实增强了场景的效果，因为它促使我们在只考虑宇宙表面现象之后，去思考宇宙的奥秘。

这些人竟然怀疑，真主会在他们死后让他们复活，然而真正令人惊讶的，恰恰是他们的惊讶。他们甚至请求加速降临他们的惩罚，而不是请求获得真主的引导，并祈求祂的恩典："他们要你催促降临灾祸，而不催促降临福祉。"（第6节）

These people wonder that God will bring them back to life after their death, yet it is their being amazed that is indeed amazing. They even ask that their punishment be hastened instead of asking that they be given God’s guidance and praying for His grace: “They ask you to hasten evil rather than good.” (Verse 6)

正如他们不观察周围的宇宙，也不思考其中众多的迹象，他们同样不去看看前代那些民族的命运。

Just as they do not look at the universe around them and do not contemplate its multitude of signs, they do not look at the fate of those communities before them.

那些社群也采取了同样的态度,招致了真主的惩罚,惩罚迅速降临到他们身上,使他们成为后来任何社群的鉴戒:"他们要你催促降灾,而不催促降福,在他们之前,已经有过许多惩罚的先例了。"(第6节)他们甚至不知道自己先人的命运,而那些愿意learn的人,本可从中得到有效的教训。"你的主对于人们的过错,确是至恕的。"(第6节)即使他们行不义、犯过错,他的慈悲仍然覆盖他们,并给予他们时间重新考虑自己的立场。他给他们悔改的机会,以便他会宽恕他们。但那些坚持作恶和犯罪、不愿进入宽恕之门的人,会发现真主的惩罚确实十分严厉。"你的主确是严厉惩罚的。"(第6节)

Those communities adopted the same attitude, precipitating God’s punishment, and it came fast upon them, making of them a lesson to any future community: “They ask you to hasten evil rather than good, although exemplary punishments have indeed come to pass before their time.” (Verse 6) They are unaware even of the fate of their own past generations which carry an effective lesson for those who wish to learn. “Your Lord always extends forgiveness to people despite their wrongdoing.” (Verse 6) He bestows His mercy on them even if they commit injustice and wrongdoing, allowing them time to reconsider their position. He allows them a chance to repent so that He will forgive them. But those who persist with their evil and wrongdoing, and remain unwilling to enter the gate of forgiveness, will find that God’s punishment is severe indeed. “Your Lord is certainly severe in retribution.” (Verse 6)

在此处，这一章将真主的宽恕置于惩罚之前，以此与那些祈求惩罚而非真主引导的人形成对比。这表明真主为他们所愿的善，与他们为自己所求的恶之间，存在着巨大的鸿沟。

At this instance, the sūrah puts God’s forgiveness ahead of His punishment to contrast it with those who pray for punishment rather than God’s guidance. This demonstrates the great gulf between the goodness that God wants for them and the evil they seek for themselves.

这充分说明了他们是多么的迷失、盲目和卑劣。他们无疑应当受到火狱的惩罚。

It speaks volumes of how misguided, blind and abject they are. They certainly deserve the fire.

然后，这章经文转而惊叹那些无法看见宇宙中一切迹象的人，宇宙中的每一个迹象本身都是一种奇迹。他们向先知请求一个神迹。但当他们周围的宇宙充满了指向造物主的迹象时，他们要那样的神迹又有什么用呢？“不信道的人说：‘他的主为什么不降给他一个神迹呢？’你只是一个警告者。每个民族都有引导者。”（第7节）他们要求神迹，而神迹既不是先知自己所能造就的，也不属于他的职责。神以其智慧决定是否有此必要。“你只是一个警告者”，意思是他邀请人们思考和反省，并警告他们，若固执地拒绝看清事实，将会遭受的后果。这正是在他之前被派遣的每一位使者所承担的同一使命。神派遣这些使者到他们的民众中间，以便引导他们走上正道：“每个民族都有引导者。”（第7节）至于神迹，那是神自己的事务。

现在，这一章进入了一个截然不同的领域：人的灵魂、情感，以及其他的受造物。

Now the sūrah enters a totally different realm, that of human souls and feelings and other creatures.

神知道每个雌性所怀的，知道子宫缩短或增长的程度。在他那里，万物都有确定的尺度。他知道人类感知所不及的一切，也知道任何人所见的一切。他是至大的，至高的。无论你们中有人暗中说话还是大声说话，无论他藏在夜色之下还是在白昼之光中行走，对神来说都是一样的。每个人前后都有守护的天使，奉神的命令看守着他。神确实不会改变一个民族的状况，除非他们先改变自己心中所有的。神若意欲让人遭受某种灾祸，就无人能够挡开。除他之外，他们没有任何保护者。（第8-11节）

God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure. He knows all that lies beyond the reach of human perception and all that anyone may witness. He is the Great One, the Most High. It is all alike [to Him] whether any of you speaks in secret or aloud, whether he seeks to hide under the cover of the night or walks openly in the light of day. Each has guardian angels before him and behind him, who watch him by God’s command. Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it. Besides Him, they have none to protect them. (Verses 8-11)

我们被眼前所描绘的场景中这些精妙的笔触,以及这种表达方式所特有的韵律深深震撼。当我们想到真主的知识何等深透、直达何等深处时,我们感到无比惊异:祂知道每个子宫中的每一次怀孕,知道人心中的秘密,知道那些在黑暗掩护下潜行的人,那些在光天化日之下行走的人,以及每个受造物公开或私下所说的一切。所有这些,祂都了如指掌,仿佛每一件事都伴随着祂知识的一道光芒,以及那些记录其思想与意图的守护者。整个场景令我们敬畏不已,以至于我们寻求真主的庇护,祈求祂的保护。信士深知真主的知识涵盖一切,但那种总体的概念,所带来的情感广度,远不及这里以如此优美的意象所给出的细节那般深刻。

We are overwhelmed with the effect of these fine touches in the scene drawn before our eyes and the music that is characteristic of the mode of expression. We are infinitely surprised as we imagine how penetrating God’s knowledge is, and to what depth it goes. How He is fully aware of every pregnancy in every womb, the secrets in people’s hearts, the stealthy who move under the cover of darkness, those who walk in open daylight, and whatever any creature says in public or private. All of these are known to Him as if each one is followed by a ray of His knowledge, and by protectors who count their thoughts and intentions. The whole scene fills us with awe. So much so that we seek refuge with God, appealing for His protection. A believer knows that God’s knowledge encompasses everything, but that total concept does not afford the same breadth of feeling as the details given here in such a beautiful image.

没有任何抽象概念或不加限定的真实陈述，能够接近《古兰经》对真主绝对知识的描述："真主知道每一个雌性所怀的胎，知道子宫减少或增加的程度。万物在祂那里都有定量。"（第8节）我们的想象开始追随这整个宇宙中的每一位女性：农村与城市中的女性，游牧部落与城市居民之中的女性，住在房屋、洞穴、棚户区和森林里的女性。接着我们思考，真主关注着每一个子宫中所怀的每一次妊娠，并且知道每一滴进出这些子宫的血液。

No abstract concept or unqualified true statement comes near to the Qur’ānic description of God’s absolute knowledge: “God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure.” (Verse 8) Our imagination starts to follow every female in this whole universe: every female in rural and urban areas, amongst nomadic tribes and city dwellers, in houses, caves, shanty towns and forests. We then consider that God follows every pregnancy carried in every womb, and knows every drop of blood that moves in or out of all these wombs.

这一章又带我们走向另一个相关却不同的场景。在这里，自然景象与人的情感交织在一起，画面与效果达到完美的和谐。整个画面笼罩着敬畏、忧惧、期盼与恳求的氛围。我们观看时不禁警觉起来，而这些经文在我们心中产生了深远的影响：“正是他向你们展示闪电，既引起恐惧，也带来希望，并且兴起沉重的云层。雷声赞颂他无限的荣耀并赞美他，天使也因敬畏他而如此。他投掷霹雳，击中他所意欲的人。然而他们却顽固地与真主争辩。他的威力严厉而睿智。唯有他才配得以真理为指向的祈祷。那些人们在真主之外祈求的对象，对他们毫无回应之力。他们就像一个人伸开双手朝向水，希望水会流到他的口中，但水永远不会到达。无信之人的祈祷，不过是在严重的迷误中徘徊。天地间的一切，无论自愿还是被迫，都向真主俯伏，他们的影子也在早晨和傍晚如此。你说：‘天地的主宰是谁？’你说：‘是真主。’你说：‘既然如此，你们为何舍他而以那些连自己也不能带来福利或免除祸害的东西为保护者？’你说：‘盲人与明眼人岂能相等？黑暗的深处岂能与光明相同？’还是他们把某些伙伴归于真主，那些伙伴也创造了如同他的创造一般的事物，以致在他们看来两种创造相似？你说：‘真主是万物的创造者，他是独一主宰万物的主。’”（第12至16节）

The sūrah now takes us on another round to a different but related stage. Here we see natural scenes and human feelings mixed in a perfect harmony of picture and effect. The whole image casts an atmosphere of awe, apprehension, expectation and appeal. We are on our guard as we watch, and the verses here produce a profound effect on us: “It is He who displays before you the lightning, giving rise to both fear and hope, and originates the heavy clouds. And the thunder extols His limitless glory and praises Him, and so do the angels, in awe of Him. He hurls the thunderbolts to smite with them whom He wills. Yet they stubbornly argue about God. His might is both stern and wise. To Him is due the prayer aiming at the Truth. Those whom people invoke beside God cannot respond to them in any way. They are just like a man who stretches his open hands towards water, [hoping] that it will come to his mouth; but it will never reach it. The prayer of those without faith is nothing but wandering in grievous error. To God prostrate themselves, willingly or unwillingly, all those who are in the heavens and on earth, as do their very shadows, morning and evening. Say: ‘Who is the Lord of the heavens and the earth?’ Say: [It is] God.’ Say: ‘Why, then, do you take for your protectors, instead of Him, others who have no power to cause either benefit or harm even to themselves?’ Say: ‘Can the blind and the seeing be deemed equal? Or is the depth of darkness equal to light?’ Or do they assign to God partners that have created the like of His creation, so that both creations appear to them to be similar? Say: ‘God is the Creator of all things. He is the One who has power over all things.’“ (Verses 12-16)

闪电、雷声和云彩是人们熟知的自然现象，雷电偶尔伴随而至的霹雳也是如此。无论人们是否深知其本质，它们都会对人产生明显的影响。这一章经文在此描绘了所有这些现象的景象，并在此基础上增添了其他景象：谈及天使、影子、对真主的赞颂、向祂的叩拜、畏惧与希望，以及一个真诚的祈祷和一个未被应允的祈祷。它还加入了另一幅画面：一个口渴的人寻找水，伸手去取，张开嘴接住哪怕一滴水。这些意象在此汇聚，并非随意之举，也非偶然之合。

Lightning, thunder and clouds are well-known phenomena, and so are thunderbolts which occasionally accompany them. They have their clear effect on people, whether they know much about their nature or not. The sūrah includes here the scenes of all these phenomena, adding to them others that speak of the angels, shadows, glorification of God, prostration to Him, fear and hope, as well as a true prayer and one that remains unanswered. It also adds another picture of a thirsty person who seeks water, stretches his hands to it, and opens his mouth to receive even a drop. These images are gathered here neither haphazardly nor by coincidence.

最令人惊叹的是，在这雷电霹雳的可怖氛围之中，在雷声与天使对真主的赞颂声中，在狂风暴雨的喧嚣里，竟仍有人的声音在争论那掌管这一切力量、并赋予它们各自本性的主宰。这些声音很容易就会被淹没，正如经文所说：“他们竟还在真主的事上争辩，而他的力量是严厉的，他的谋略是绝妙的。”（第13节）于是，他们微弱无力的声音消失在这宏大而庄严的景象之中；而祷告与祈求，则如雷鸣电闪般回荡。此外，这些自然现象印证了他们所争论的那位真主的存在，也印证了他的独一性：即便是宇宙中最伟大的受造物，以及敬畏他的天使，都应当专向他一人颂赞和赞美。那么，这些人微弱的声音在争论全能、至睿的真主时，又能有什么作用呢？

What is most amazing is that in the midst of this terrifying atmosphere of lightning, thunder and thunderbolts, and in the midst of glorification of God by thunder and by the angels, and the uproar of furious tempests, some human noises are raised to argue about the One who controls all these forces, giving them their natural characteristics which can easily drown all argument: “Yet they stubbornly argue about God. His might is both stern and wise.” (Verse 13) Their ineffective voices are thus lost in this great and awesome scene whereby prayer and supplication resound like thunder and thunderbolts. Furthermore, these phenomena confirm the presence of God, about whose existence they argue. They also confirm His oneness, and that to Him alone all praises and glorification should be addressed by even the greatest creature in the universe, and the angels who stand in awe of Him. What effect then could the faint voices of such human beings have in their argument about God, the Almighty, the Wise?

当他们争论真主时，他们却为祂设立同伴，并向那些所谓的同伴祈求，而真正的祈祷只属于祂。其他一切祈祷都毫无益处，只会给念诵者带来困苦："唯有对他的祈祷才是真理。那些他们舍真主而祈求的，绝不能应允他们任何事情。他们就像是伸开双手向水，希望它能到达他的口中，但它永远不会到达。不信者的祈祷，不过是陷于严重的迷误之中。"（第14节）

As they argue about God, they attribute partners to Him and appeal to those alleged partners, when the prayer of truth belongs only to Him. Every other prayer is of no use, bringing only hardship to those who utter it: “To Him is due the prayer aiming at the Truth. Those whom people invoke beside God cannot respond to them in any way. They are just like a man who stretches his open hands towards water, [hoping] that it will come to his mouth; but it will never reach it. The prayer of those without faith is nothing but wandering in grievous error.” (Verse 14)

画面生动鲜明，充满急切的恳求。它表明，只有一种祈祷才是真正的祈祷，并且会被应允，那就是向真主祈求的祈祷，怀着对祂的信靠与依赖，求祂的帮助、慈悯与引导。其他一切祈祷都是虚假而徒劳的。你难道没有看到，那些把祈祷献给他们声称是真主之匹配的假神的人会怎样吗？这里有一个人，极其口渴，寻找水源，伸出双手朝向它，张着嘴，满怀热切地祈求，希望水能够到达他的口中，然而尽管他极力努力，水却始终无法到达。那些不信真主独一、向所谓同伴祈祷的人，他们的祈祷也是如此。

The scene here is very much alive, vivid, expressing an eager appeal. It shows that only one prayer is a true prayer, and it is answered. It is the prayer which is addressed to God, expressing trust in Him and dependence on Him, seeking His help, mercy and guidance. All other prayers are false and futile. Do you not see what happens to those who address their prayers to false deities whom they claim to be God’s partners? Here is one of them, very thirsty, seeking water and stretching his hands towards it, with an open mouth which sends an earnest prayer, asking for the water to reach his mouth, but it never does in spite of his efforts. The same applies to the prayer of those who disbelieve in God’s oneness, and pray to alleged partners:

在这一段中，本章又转为讽刺式的质问。章节所营造的整体氛围，展现了整个宇宙以及其中的一切受造物都顺服于真主的旨意，或出于自愿，或出于被迫。因此，对于那些坚持不信的人，唯一恰当的回应，就是嘲讽与奚落。

At this point the sūrah reverts to sarcastic questioning. In the general atmosphere the sūrah generates, showing the whole universe and all creatures in it submitting to God’s will, voluntarily or by force, the only fitting response to anyone who persists in disbelief is that of ridicule and derision.

“你说：‘天地的主是谁？’你说：‘是真主。’你说：‘既然如此，你们竟舍弃祂而以不能为自己求利或避害的事物为保护者吗？’你说：‘盲人与明眼人岂能相等？黑暗与光明岂能相同？难道他们以祂的创造物所类似的东西作为祂的匹配，以致在他们看来那些创造物与祂的创造相似吗？’你说：‘真主是万物的创造者，祂是独一的、至尊的主宰。’”（第13章第16节）

Say: ‘Who is the Lord of the heavens and the earth?’ Say: [It is] God.’ Say: ‘Why, then, do you take for your protectors, instead of Him, others who have no power to cause either benefit or harm even to themselves?’ Say: Can the blind and the seeing be deemed equal? Or is the depth of darkness equal to light?’ Or do they assign to God partners that have created the like of His creation, so that both creations appear to them to be similar? Say: ‘God is the Creator of all things. He is the One who has power over all things.’ (Verse 16)

被指示向他们提出这样一个问题：“天地的主宰是谁？”（第16节）但这个问题并非要求回答，因为本章已经给出了答案。这里提出它，只是为了让他们在答案被说出时聆听，就像他们已经亲眼见到一样。“你说：‘是安拉。’”（第16节）随后，先知又被指示向他们提出另一个问题：“你说：‘既然如此，你们为何舍弃祂而以那些连自己都不能给自己带来利益或损害的东西为保护者呢？’”此时提出这个问题，是对他们行为的谴责，因为他们已经选择了其他的保护者。

An instruction is given to the Prophet to put this question to them: “Who is the Lord of the heavens and the earth?” (Verse 16) But the question does not invite an answer, because the sūrah has already answered it. It is asked here simply so that they may listen to the answer as it is being said, just as they have already seen it with their eyes. “Say: [It is] God.” (Verse 16) Then the Prophet is further instructed to put another question to them: “Say: ‘Why, then, do you take for your protectors, instead of Him, others who have no power to cause either benefit or harm even to themselves?” Now the question is put to them by way of a denunciation of their actions, because they have already chosen different protectors.

然而，尽管此事明白得如同真与假、盲人与明眼人、光明与黑暗之别，他们仍然有待被追问。这里提到盲人与明眼人，指的正是他们自己与信士：正是他们的盲目，使他们看不见天地间一切受造之物所感知的清晰真理。

Yet they are still to be questioned in spite of the fact that the whole matter is as clear as the difference between truth and falsehood, or the blind and the seeing, or light and darkness. This reference to the blind and the seeing is a reference to themselves and to believers, because it is only their blindness that prevents them from seeing the clear truth felt by all creatures in the heavens and the earth.

同样，关于光明与黑暗的比喻，指的是他们的处境以及信士的处境。使他们看不见显明真理的，正是完全笼罩他们的黑暗。"你说：'盲人与明眼人能相等吗？或者黑暗与光明能相等吗？'或者，他们是否将伙伴归于真主，而那些伙伴所创造的，与真主的创造相似，以致他们觉得这两种创造看起来相似？你说：'真主是万物的创造者，他是统治万物的、无所不能的主。'"（第16节）

这一章接着给出一个关于真理与虚妄的比喻：一种是得到应验的祈祷，另一种是随风飘散的；一种是默默的善行，另一种是炫耀的恶行。

The sūrah moves on to give an example of truth and falsehood, the prayer that is fulfilled and the one that goes with the wind, of quiet goodness and boasting evil.

这个例子展示了真主力量的一个方面，以及祂对创造所作的精心安排："祂从天上降下雨水，河床便依其容量而流淌，洪流携带着涌起的泡沫。同样，人们在火中熔炼金属以制作饰物或器皿时，也会升起类似的泡沫。真主就这样以譬喻阐明真理与虚妄。"

The example provided depicts an aspect of God’s power and His elaborate planning of creation: “He sends down water from the sky, so that riverbeds flow according to their measure, and the torrent bears a swelling foam. Likewise, from what people smelt in the fire to make ornaments or utensils rises similar foam. Thus does God illustrate truth and falsehood.

泡沫被抛弃，而对人类有益的东西则留存于大地上。真主就这样设譬。（第17节）

The scum is cast away, while that which is of benefit to mankind abides on earth. Thus does God set forth His parables.” (Verse 17)

从天上降下雨水，使河谷流淌、河水上涨，这与前一幅画面中的浓云、闪电和雷鸣所营造的整体氛围相契合。它构成了宇宙全景的一部分，而本章所探讨的问题正是以此为背景。这也见证了God（真主）的伟大力量，祂是至高无上的。每条河流都按照与其容量和需要相适应的尺度流淌，这一事实同样见证了God周密的安排，这种安排涵盖了祂所创造的一切。这正是本章的主要主题之一。然而，这两者都只是一个框架，是God为世人所设的譬喻的框架。这譬喻取材于人们的现实环境，那是他们时时都能看到、却很少去深思的事物。

The pouring down of water from the sky to make riverbeds flow and swell fits with the general atmosphere drawn in the previous picture of heavy clouds, lightning and thunder. It forms a part of the overall scene of the universe which is set as a background for the issues the sūrah tackles. It also testifies to the great power of God, the Almighty. The fact that each river flows according to a measure that fits its capacity and needs also testifies to God’s elaborate planning that includes everything God creates. That is one of the main themes of the sūrah. However, both are only a framework for the parable God sets for people, drawn from their practical environment which they see at all times, but rarely contemplate.

当雨水从天空倾泻而下、使河床水流奔涌时，水流一路上会卷起一层泡沫浮渣，它漂浮在水面上，有时厚厚地积聚，甚至形成一道遮盖水面的屏障。这些泡沫不断翻涌升高，但它终究只是浮渣。水在下面平静而安详地流动，而真正带来生命与益处的，是水本身。金属的情形也是如此：无论是熔化来制作首饰的金与银，还是用来制造实用工具或器皿的铁与铅，熔化时浮在上面的浮渣可能覆盖住金属本身，但它只是浮渣，对任何人都没有益处。不久它就会消散，留下纯净而有用的金属。

When water pours from the sky causing the riverbeds to flow, it gathers along the way a swelling foam that floats on the surface as scum which at times is so thick that it forms a screen covering the water. This foam continues to rise and swell, but it is no more than scum. The water flows underneath, tranquil and peaceful, but it is the water that brings life and benefit. The same is seen with metals that are melted in order to make jewellery, as with gold and silver, or to make useful tools or utensils, as with iron or lead. The scum may float on top covering the metal itself, but it is merely scum that brings no benefit to anyone. It soon disappears to leave the pure and useful metal in place.