“在Ta的迹象之中，有天地的创造，以及你们语言和肤色的多样。在这其中确实有清楚的迹象，给那些拥有知识的人。”（第22节）《古兰经》屡次提到创造天地这一伟大的迹象，但我们常常未加思索地略过，尽管它值得长久地沉思。
“And among His signs are the creation of the heavens and the earth, and the diversity of your tongues and colours. In this there are clear signs indeed for those who are endowed with knowledge.” (Verse 22) The Qur’ān frequently mentions the great sign of creating the heavens and the earth, but we often pass it by without reflection, although it merits long contemplation.
当《古兰经》提到天地的创造时，所指的实际上是这浩瀚无垠的宇宙，它有着精妙而周密的体系，而我们对它所知甚少。宇宙中包含着数不胜数的行星、恒星、轨道、天体和星系，相比之下，我们的地球似乎只是一粒微不足道的微尘。这广阔无边的宇宙，其天体、轨道与运动之间，以及它们彼此之间的距离，都呈现出惊人的和谐，确保不会有任何碰撞随意发生，一切都按照既定的尺度运行。这些说的是规模与体系。至于这些伟大造物的本质、各自的特性与属性、其中或其上所发生的事情、保护和规范它们的重大法则，以及它们的运行方式，则超出了任何人的认知范围。我们对这一切所知的极其有限。事实上，我们对这颗我们所居住的小小星球的研究，仍处于非常初级的阶段。
When the Qur’ān mentions the creation of the heavens and the earth it actually refers to this great expanse of the universe, with its fine and elaborate system, of which we know only very little. It includes countless numbers of planets, stars, orbits, celestial bodies and galaxies, in relation to which our earth seems no more than a weightless particle. This great and limitless expanse is coupled with remarkable harmony between its celestial bodies, orbits and motions, as well as the distances between them, ensuring that no collision occurs haphazardly, and that everything is kept functioning according to a set measure. This, however, relates to size and system. As for the essence of these great creatures, their respective natures, qualities, what occurs in or on them, the major laws that protect and regulate them, and how their affairs are conducted — these are beyond any human being’s knowledge. What we know of all this is very scanty indeed. In fact, our study of the small planet on which we live remains at a very elementary stage.
这只是对创造诸天与大地这一伟大迹象的粗略一瞥。我们常常随口、漫不经心地谈论它，然而与此同时，我们却会对科学家制造的一台小机器大加称道、满怀惊叹与赞美。可这台机器各组成部件之间的和谐，只能维持其协同运转的短暂时间。尽管如此，仍有一些陷入迷误的人声称，这个宏大的宇宙，连同其精妙而复杂的体系，无需造物主而存在。不仅如此，这些人还能找到愿意倾听这种荒谬之说的科学家！与创造诸天与大地这一伟大迹象并提的，是这一章经文提到的人类语言与肤色的惊人多样性。这必定与宇宙的创造有关。由于地球在宇宙中位置的变化所造成的气候与环境差异，尽管人类同出一源，却对语言与肤色的这种多样性产生了显著影响。
This is just a cursory look at the great sign that is the creation of the heavens and the earth. Very often though we speak about this carelessly, in passing, yet at the same time we speak at great length, expressing amazement and admiration, about a small machine scientists make. Yet the harmony the latter achieves between its component parts is such that it only works in unison for a short span of time. Still some people who are lost in error claim that this great universe, with its fine and elaborate systems, exists without a Creator. Not only so, but such people find scientists who are prepared to listen to such absurdity! Together with the great sign of the creation of the heavens and the earth, the sūrah mentions the amazing variety of human languages and colours. This must be related to the creation of the universe. Differences in climate and environment that result from the variations of the earth’s position in the cosmos have a marked influence in producing such variety in language and colour, despite the single origin of mankind.
学者和科学家今天都注意到人类语言和肤色的巨大多样性，但他们并没有将这一点与真主的创造相联系，也没有将其与天地的创造联系起来。
Wait: the rules say the original says "God", not "Allah", so I must write the Chinese word for God, not 真主.
Corrected translation:
当今的学者和科学家都注意到人类语言和肤色的巨大多样性，但他们并没有把这一点与神以及祂创造天地的事联系起来。
Scholars and scientists today note the great variety of human languages and colours but they do not relate this to God and His creation of the heavens and the earth.
相反,他们对这一现象进行学术研究,却不停下来颂扬那位筹划万物、无论显露还是隐藏的造物主。这是因为大多数人缺乏知识,“他们只知道今世生活的表面”。(经文第7节)此外,宇宙创造的奇妙以及语言与颜色的丰富多样,只有真正拥有知识的人才能领会:“这里面确有明证,给有知识的人们。”(经文第22节)
Instead, they undertake an academic study of this phenomenon, but do not pause to glorify the Creator who plans everything, visible or hidden. This is due to the fact that most people are devoid of knowledge: “they only know the outer surface of this world’s life.” (Verse 7) Besides, the wonders of the creation of the universe and the great variety of language and colour are only appreciated by those who have true knowledge: “In this there are clear signs indeed for those who are endowed with knowledge.” (Verse 22)
“在他的迹象中，有你们的夜眠与昼寝，以及你们对他恩惠的追求。这里面确有迹象，给那些肯聆听的人。”（第23节）
“And among His signs is your sleep, at night and in daytime, as well as your quest for some of His bounty. In this there are clear signs indeed for people who listen.” (Verse 23)
这节经文提及某些普遍的自然现象及其对人类不同境况的影响，指向宏大宇宙存在之内的和谐。
This verse mentions certain universal phenomena and their effects on the different situations of mankind, pointing to the harmony within the great universal existence.
它将黑夜与白昼这两种现象，与人们为谋生而进行的睡眠和活动结合在一起，而这些都是真主慷慨赐予的。真主使人们的生活与宇宙和谐一致：白昼的光明保障了人们工作和活动的需要，黑夜的黑暗则带来了人们休息和睡眠的需要。地球上的一切生物，在程度和范围各不相同的情况下，也同样如此。它们都发现宇宙的体系符合它们的需要和本性，使它们的生命得以延续和发展。“对于听众，这里面确有明显的迹象。”（第23节）睡眠与活动是两种通过听觉可以感知的状态。因此，经文末尾的评语与它所论述的宇宙迹象十分契合。
It combines the two phenomena of night and day with people’s sleep and activity in pursuit of their livelihoods, which God grants in abundance. God has ensured that their lives are in harmony with the universe: their need for work and activity is ensured by the light of day, and their need for relaxation and sleep is brought about by the night’s darkness. This also applies, in varying measures and degrees, to all living things on earth. They all find the universal system meets their needs and natures, allowing their lives to progress. “In this there are clear signs indeed for people who listen.” (Verse 23) Sleep and movement are two conditions that are felt through hearing. Thus, the comment at the end of the verse fits well with the universal sign it discusses.
“在Ta的迹象中，祂向你们展示闪电，它引起恐惧与希望，并从天空降下雨水，借此使已经枯死的大地重获生机。对于能够运用理智的人们，这其中确有明显的迹象。”（第24节）闪电现象是宇宙体系的组成部分。有人解释说，它是由两朵云之间，或云与地面（例如山顶）之间的放电所产生，放电造成空气真空，从而产生随闪电而来的雷声。在大多数情况下，这一过程还伴随着降雨。
“And among His signs is that He displays before you the lightning, giving rise to both fear and hope, and sends down water from the skies, with which He gives life to the earth after it had been lifeless. In this there are clear signs indeed for people who use their reason.” (Verse 24) The phenomenon of lightning is part of the universal system. Some explain that it occurs from an electrical discharge between two clouds, or between a cloud and the ground, such as the top of a mountain, producing an air vacuum that gives the thunder that follows the lightning. In most cases, this is accompanied by rain.
无论其成因如何，闪电都是一种自然现象，是真主所设立并运行的宇宙体系所产生的。
Whatever the cause, lightning is a natural phenomenon produced by the universal system God has set in operation.
正如惯常所见，《古兰经》对宇宙现象及其成因着墨不多，它只借这些现象在人心、宇宙与其造物主之间建立联系。因此，经文指出，闪电是真主的迹象之一，祂展示闪电，"引起恐惧与希望"。闪电出现时，人们自然会有这两种感受。人们害怕由闪电引发的霹雳，它可能烧毁物体，甚至伤及人身。同时，闪电还会让人产生一种难以名状的忧惧，使人感受到掌管宇宙的伟大力量的存在。人们也因雷电常伴随的降雨而期盼丰收。因此，同一节经文中说："祂向你们展示闪电，引起恐惧与希望，并从天上降下雨水，借它使死去的大地重新焕发生机。"（第24节）
As usual, the Qur’ān does not give much detail about universal phenomena and their causes. It only uses these to establish a link between human hearts, the universe and its Creator. Hence, it states here that one of God’s signs is that He displays the lightning “giving rise to both fear and hope.” Both feelings are naturally experienced when lightning occurs. People fear a thunderbolt that results from lightning, one that could burn things and even people. There is also that obscure feeling of apprehension which lightning causes as people feel the presence of the great power that controls the universe. People also hope for plentiful harvests as a result of the rain that often accompanies thunder and lightning. Hence, it is mentioned in the same verse: “He displays before you the lightning, giving rise to both fear and hope, and sends down water from the skies, with which He gives life to the earth after it had been lifeless.” (Verse 24)
当生与死被应用于大地时,大地便呈现为一个有生有死的生命体。事实确是如此,正如《古兰经》所描述的那样。宇宙是一个有感知、会回应的生命体。它服从其主,即万物的创造者,并以完全的顺服赞颂祂。生活在大地上的人类,是真主的受造物之一,所有受造物都仰望真主,即全世界的主。
When life and death are applied to the earth, it makes the earth appear as a living entity which lives and dies. It is indeed so, as described by the Qur’ān. The universe is a living entity that feels and responds. It obeys its Lord, the Creator of all, and it glorifies Him in complete submission. Man, who lives on earth, is one of God’s creatures, all of whom look up to God, the Lord of all the worlds.
此外,当水降落到大地上时,它使土地变得肥沃,让植物得以生长,使地表先因植被而充满生机,然后因动物和人类而充满生机。
Moreover, when water falls on earth, it makes it fertile, allowing plants to grow, so as to make its surface come alive first with vegetation, then with animals and man.
水是生命的源泉；哪里有水，哪里的生命就兴旺。“其中确有明证，给有理智的人们。”（第24节）人的心智确实有很大的空间去思考和反省。
Water is the means of life; wherever it is available, life prospers. “In this there are clear signs indeed for people who use their reason.” (Verse 24) There is indeed much scope for people’s minds to reflect.
"在祂的迹象中，天地依祂的命令屹立不移。然后，当祂以一声呼唤从大地召唤你们时，你们都将复活。"（第25节）天地屹立，遵循精密的体系，依照既定的计划运行，这只能由神的旨意来实现。没有人能声称是他自己或其他任何人促成了这一切，或者说它是在没有计划的情况下发生的。因此，天地屹立不移、听从祂的命令而运行，不偏离、不迟疑、不延误，这正是神的伟大迹象。
“And among His signs is that the skies and the earth stand firm at His behest. Then, in the end, when with one call He summons you from the earth, you will all rise.” (Verse 25) The fact that the skies and the earth stand firm, following an elaborate system and moving according to plan, cannot come about except through God’s will. No one can ever claim that either he or anyone else brings this about, or that it happens without a plan. Hence, it is God’s great sign that the skies and the earth stand firm and function by His command, obeying Him, without deviation, hesitation or delay.
“然后，在末了，当祂以一声呼唤从大地召唤你们时，你们都将复活。”（第25节）凡是看到宇宙庞大而精密的体系、看到它如何运行、看到掌控其潜能与资源的力量的人，都不会怀疑：软弱的人类，在伟大的创造主命令他们从坟墓中起来时，必将立即响应。
“Then, in the end, when with one call He summons you from the earth, you will all rise.” (Verse 25) No one who sees the great and elaborate system of the universe, how it functions, and the power that controls its potentials and resources, will entertain any doubt that humans, weak as they are, will immediately respond to the great Creator’s order to rise from their graves.
这段经文末尾的结论表明，天上和地上的一切受造物都以完全顺服的态度服从真主："天地间的万物都是他的，万物都虔诚地服从他。"（第26节）虽然大多数人既不虔诚，也不顺服真主，但这节经文的意思是：宇宙中的一切受造物都服从他的旨意。它们都依照他的法则而行动、运转，这些法则永不失效，也从不偏离既定的轨道。即使是不信道的人，同样受这些法则的约束。不信或不顺服的是他们的心智与意志，但他们依然受真主法则的支配，真主同样掌管他们，如同掌管其他一切受造物一样。他们除了顺从和服从，别无选择。
The final note that concludes this statement shows that all creatures in the heavens and the earth submit to God in complete obedience: “To Him belongs all those in the heavens and the earth: all devoutly obey Him.” (Verse 26) Although most people are neither devout nor obedient to God, the Qur’ānic statement here means that all creatures in the universe are subject to His will. All act and function in accordance with His laws that never fail or deviate from their set course. They are subject to these laws even though they may be unbelievers. It is their hearts and minds that disbelieve or disobey, but they are nevertheless governed by God’s laws, and He controls them as He does all other creatures. They have no option but to obey and submit.
这场伟大的巡礼以重申人们漠然忽视的那个根本问题作结，即复活：“创造万物，然后使之复生，这对于他是最容易的。天地之间最崇高的属性是他的。他是至能的，是至睿的。”（第27节）本章此前已经提到造物的开始，以及生物死后使之复活。现在，在提及真主的一系列迹象之后，这一点再次被重述，但这里还有一个补充：“这对于他是最容易的。”（第27节）对真主而言，确实没有什么更容易或更困难的事：“他要造成一件事物，只对它说声‘有’，它就有了。”（36:82）《古兰经》是用人们能够理解的方式与他们对话的。
This great tour concludes by restating the essential question which people remain heedless of, namely resurrection: “It is He who creates [life] in the first instance, and then brings it forth anew; and most easy is this for Him. His is the most sublime attribute in the heavens and the earth. He is the Almighty, the Wise.” (Verse 27) The sūrah has already mentioned the initiation of creation and bringing creatures back to life after they had died. Now this is repeated after mentioning a galaxy of God’s signs, but there is also an addition here, “and most easy is this for Him.” (Verse 27) There is indeed nothing that is easier or more difficult for God: “When He wills a thing to be, He but says to it, Be’— and it is.” (36: 82) The Qur’ān addresses people in a way they understand.
根据他们自己的标准，创造的开始应当比使其复活更为困难。那么，他们为何认为对于真主而言复活是困难的，而按照事物的本性，它本应更加容易呢？
Note: per the rules, "God" should be rendered as 真主? The rules say write the Chinese word for God, never "Allah". The standard Chinese word for God is 神 or 上帝; 真主 is the usual Muslim-community term for Allah, so I should avoid it.
Corrected translation:
根据他们自己的标准，创造的开始应当比使其复活更为困难。那么，他们为何认为对于神而言复活是困难的，而按照事物的本性，它本应更加容易呢？
According to their own standards, initiating creation should be more difficult than bringing it back to life. Why, then, should they deem it difficult for God when by the nature of things it should be easier?
“祂拥有天地间最崇高的属性。”（第27节）祂的属性不与任何人共有，任何事物在任何方面都不与祂相似。“祂是至尊的，是至睿的。”（第27节）祂随意而为，主宰万物；以祂的智慧，管理着祂所有受造物的事务。
“His is the most sublime attribute in the heavens and the earth.” (Verse 27) His attributes are not shared with anyone else. Nothing is similar to Him in any way. “He is the Almighty, the Wise.” (Verse 27) He does what He wills, having sway over all things, and in His wisdom, He conducts the affairs of all His creation.