接着，先知ﷺ被命令向他们发问：你们认为自己的创造更难，还是天地以及宇宙间一切造物的创造更难？如果他们同意人的创造较为容易，那么他们为何还要否认复活，以嘲笑的态度对待它，并认为它不可能发生，而它与创造宇宙相比根本不算什么呢？
The Prophet is then instructed to question them about whether they considered their own creation to be more difficult or the creation of the heavens, earth and all creation in the universe? If they agree that man’s creation is less difficult, why should they then disbelieve in resurrection, meeting it with derision and considering it impossible, when it is nothing compared to creating the universe?
现在你问那些[不信者]：是他们的创造更难，还是我所创造的其他事物更难？我确实用粘土创造了他们。尽管你感到惊奇，他们却加以嘲笑；当他们被提醒真理时，他们并不留心；当他们看到一个迹象时，便以嘲弄来回应，并说：“这不过是明显的巫术。难道我们死后成了尘土和枯骨，还会被再次复活吗？还有我们的祖先呢？”（第11-17节）
Now ask those [unbelievers]: Are they more difficult to create, or the other beings We have created? Them have We created out of a sticky clay. Whereas you marvel, they scoff and when they are reminded of the truth, they pay no heed; and when they see a sign, they resort to ridicule; and say: ‘This is nothing but plain sorcery. What! After we have died and become mere dust and bones, shall we be raised back to life? And perhaps our forefathers?’ (Verses 11-17)
在这一点上，其他被造之物还包括天使、天空、大地及其间的一切、精灵、星辰、行星以及闪亮的火焰。他们承认这些都是真主所造。然而，对于这个问题并不期待任何回答。这仅仅是一种修辞手法，旨在唤起人们的惊讶，因为他们对周围事物缺乏理解。它嘲讽了他们看待事物的方式。经文没有回答这个问题，而是向他们指明了他们最初被造的物质：那是柔软而粘稠的泥土，取自大地，而大地本身也是真主的受造物之一："我确已用粘土造了他们。"（第11节）因此可以清楚地看出，他们并非更难被创造之物。由此可见，他们嘲笑真主的迹象以及祂使他们复活的应许，简直荒谬至极。
The other created beings in this respect include the angels, heavens, the earth and all between them, the jinn, stars, planets and piercing flames. They acknowledge that these are created by God. No answer, however, is expected to the question. This is simply a rhetorical device inviting amazement at their lack of understanding of what is around them. It derides the way they look at things. Leaving the question unanswered, the sūrah shows them the substance from which they were created in the first place: it is soft, sticky clay made of material from this earth, which is itself one of God’s creatures: “Them have We created out of a sticky clay.” (Verse 11) It is abundantly clear then that they are not the more difficult to create. Hence, their making fun of God’s signs and His promise to bring them back to life is nothing less than absurd.
他们的态度使先知感到惊讶：“你惊异，他们却讥笑；他们受到劝诫时，不加理会；他们看见迹象时，便加以嘲弄。”（第12-14节）先知对他们感到惊讶，是理所应当的。一个以自己全部的能力认识真主的信士，正如穆罕默德ﷺ那样，并且清楚地看到宇宙中指向真主的无数迹象，必然会对人们竟然对这些迹象毫无察觉而感到惊讶和诧异。简言之，他们怎能采取这样的态度呢？
Their attitude makes the Prophet wonder: “Whereas you marvel, they scoff and when they are reminded of the truth, they pay no heed; and when they see a sign, they resort to ridicule.” (Verses 12-14) It is only right that the Prophet should wonder at them. A believer who recognizes God with all his faculties as Muĥammad (peace be upon him) did, and who sees in full clarity the numerous signs in the universe pointing to Him, is bound to wonder and marvel at how people can remain oblivious to them. In short, how can they adopt such an attitude?
当先知ﷺ惊讶地看着他们时，他们仍继续嘲笑《素菲》（列队章）。| 你们愿意看一看吗？
As the Prophet looked at them with amazement, they continued ridiculing the Al-Şāffāt (Ranged in Ranks) | WILL Y OU HAVE A LOOK ?
他向他们呈现了真理，宣讲真主的独一性以及他们自身的复活。
truth he presented to them, speaking of God’s oneness and their own resurrection.
他们宁愿继续盲目，心被封印。因此，他们嘲笑真主的启示和迹象，对向他们传达这些的先知感到惊奇，并以此作为进一步嘲弄的素材。其中一个表现是他们如何形容《古兰经》："这不过是明显的妖术。难道我们死了、化为尘土和枯骨之后，还会被复活吗？还有我们的祖先吗？"（第15-17节）
They preferred to remain blind, with their hearts sealed. Hence they scoffed at God’s revelations and signs, wondered at the Prophet who presented these to them and made that the material for further ridicule. Part of this was how they described the Qur’ān: “This is nothing but plain sorcery. What! After we have died and become mere dust and bones, shall we be raised back to life? And perhaps our forefathers?” (Verses 15-17)
他们对周围一切提醒他们真主之大能与全能的迹象视而不见，声称在他们和他们的先人死去、化为尘土之后，真主不会使他们复活。然而，只要我们看看周围的宇宙，看看真主所创造的一切，这种复活便不足为奇。
They are oblivious to everything around them that reminds them of God’s power and ability, claiming that He would not return them to life after they and their forefathers had died and perished. Yet such return is nothing to marvel at, if we would only look at the universe around us and see what God has created.
由于他们不肯平静而冷静地反思自己所见，他们会受到强烈的震撼，以至于在后世看到自己那种慌乱不安的状态："你说：
Since they would not reflect quietly and calmly on what they saw, they are strongly jolted such that they see their own agitated state in the life to come: “Say:
“是的，你们必将被羞辱至极！”（第18节）是的，你们和你们的祖先都必将复活，并被彻底羞辱，无力进行任何抗拒。真主不仅郑重地确认了他们的复活，还向他们展示了复活是如何发生的。这一点通过一段长篇场景得以呈现：这段场景以不同的方式描绘复活，展现出生动的画面和接连不断的动态。整段叙述先采用叙事手法，随后转为对话，其间又穿插着对所见事件与行动的描述，以及对这些事件的评论。如此一来，整个场景便栩栩如生。
Yes, indeed! And you shall be utterly humbled.” (Verse 18) Yes, indeed, you and your forefathers will be resurrected and utterly humiliated, unable to put up any opposition. It is not merely that God emphatically confirms their resurrection, but He shows them how it is done. This is depicted in a long scene describing resurrection in different ways, presenting lively images and successive movements. The whole account employs the narrative style first, then changes to dialogue, and in between they see events and actions and hear comments on these. Thus, the whole scene comes alive.
“将会只有一声呼喊，他们便都开始看见。”（第19节）这只是一瞥，只需一声呼喊，阿拉伯语称之为“zajrah”，用以表明它极其强烈，且来自更高的源头。这声呼喊发出后，“他们便都开始看见”，突然而至，毫无预备。
“There will be just one single cry, and they will all begin to see.” (Verse 19) It is all just a glimpse, taking no more than a single cry, which is described in Arabic as zajrah, to indicate that it is exceedingly strong and coming from a superior source. This single cry is made “and they will all begin to see,” suddenly, without any preparation.
他们受到极大的惊吓,大声呼喊:“哀哉我们!这是审判日!”(第20节)在他们的惊愕之中,一个声音会出人意料地明确告诉他们,发生在他们身上的一切都是他们自己造成的:“这确实是你们过去否认的那个决断之日。”(第21节)在这里,我们看到本章的文风从叙述转向,直接对那些过去否认会有这样一天的人说话——那一天,全人类都将复活,并决定各自的命运。
Surprised so violently, they cry out: “Woe betide us! This is the Day of Judgement!” (Verse 20) In the midst of their shock, a voice will unexpectedly make it clear that whatever happens to them is through their own making: “This is indeed the Day of Decision which you used to call a lie” (Verse 21) Here we see how the sūrah changes its style from the narrative to directly address those who used to deny that there would ever be such a day when all mankind would be resurrected and their fate determined.
只需一句果断的谴责，在发出命令之前，就已对那些负责执行命令的人下达了指示："你们要把所有行不义的人及其同类，以及他们过去所崇拜的一切，除真主以外的，全都召集起来，引领他们走上火狱之路；但要让他们停下，因为他们必将受到询问。"（第22-24节）
因此，行不义者及其同类将被召集到一起。虽然命令清晰而果断，但"引领他们走上火狱之路"这一表述中也蕴含着很强的讽刺意味。这无疑是一种奇特的"引领"，比迷途更糟。然而，这恰恰是对他们偏离神圣正道的完美回应。既然他们在今世未能受到引导走上正直之路，那么在后世，他们将被引导，只不过这一次是走上火狱之路。
It takes only one decisive sentence of blame before the orders are issued to those whose task it is to carry them out: “Gather together all those who were bent on wrongdoing, their ilk, and all that they used to worship instead of God, and guide them all to the path of hell, but halt them a while, for they shall be asked.” (Verses 22-24) So the wrongdoers and their like are to be gathered together. Although the order is clear and decisive, it also carries much sarcasm in the expression, ‘guide them all to the path of hell.’ This is certainly a strange type of guidance, worse than going astray. Yet it is the perfect retort to their straying from the path of divine guidance. Since they did not benefit in this present world from guidance to the straight path, guidance will be given to them in the life to come, but this time to the path of hell.
随后,他们被拦下接受质询。经文再次转向他们,加以责备,尽管这责备是借一个简单而无辜的问题传达的:“你们怎么不互相帮助呢?”(第25节)当你们都在这里、都需要任何能得到的帮助时,你们为什么不互相支持?你们那些曾经崇拜的神明也在这里。不用说,它们没有一个会作答。
接着这段修辞性的质问,是一句描述他们处境的话:“的确,在那日,他们将完全归顺。”(第26节)无论是崇拜者还是被崇拜者,都将完全归顺真主。
Having been given such guidance, we then see them halted for questioning. Again the address turns to them with blame, even though it is delivered through a simple and innocent question: “How is it that you do not help one another?” (Verse 25) Why do you not support one another when you are all here and in need of any help you can get? You also have here with you the deities you used to worship. Needless to say, none of them ventures an answer.’ What follows this rhetorical questioning is a comment describing their condition: “Indeed, on that day they will be in complete submission.” (Verse 26) Both the worshippers and the worshipped are in a state of complete submission to God.
“然后，这一章又转入叙述的风格，描绘他们彼此争论的情景：‘他们将互相指责。有些人会说：’”
Once more, the sūrah picks up the narrative style, portraying them as they argue with one another: “They will turn upon one another accusingly. Some [of them] will say:
“你们曾经[低语着]从右边靠近我们！”（第27-28节）这描述的是低语的常态，即从右边而来。因此，他们指责那些低语者，说他们要为当前的苦难负责。被指控的人会立即否认责任，并将其完全归于控告他们的人：“其他人会回答：不！是你们自己不信道。”（第29节）并非我们的低语使你们从信仰走向了不信。
You used to [whisper to us] approaching us from the right!” (Verses 27-28) This describes the normal condition of whispering, coming from the right. Thus, they blame the whisperers, saying they are responsible for their present ordeal. Those accused will immediately deny responsibility, putting it squarely on their accusers: “The others will reply: No! It was you who would not believe.” (Verse 29) It was not our whisper that took you from faith into disbelief.
我们曾误导你们，因为我们自己也迷失了正道。{他们说：“我们确实曾经迷误，我们确实曾经迷失。”}——这段经文中的译文需要保留原样，因此上面的引文是原文提示。现在回到译文：
他们说：“我们曾误导你们，是因为我们自己也迷失了正道。”（第30节）我们并没有能力强迫你们，我们无法以权威逼你们违背自己的意愿跟随我们，“但你们自己甘愿越过一切界限。”（第30节）你们不肯遵守任何界限。“现在，我们主的话已经应验在我们身上，我们注定要尝受［刑罚］。”（第31节）你们和我们处于同样的境地，都因为不听从警告而应受真主的惩罚。你们之所以随从我们，是因为你们自身倾向于跟随错误。我们并没有对你们做什么，反倒是你们跟随我们走入了错误：“如果我们误导了你们，那么我们自己也是迷失的。”（第32节）
You were not following guidance and we led you astray by whispering. Indeed, “We had no power over you.” (Verse 30) We could not impose our views on you, forcing you to follow us against your will: “but you were willing to exceed all limits.” (Verse 30) You would not abide by any limit. “Now our Lord’s word has come true against us, and we are bound to taste [the punishment].” (Verse 31) Both you and us are in the same position, deserving of God’s punishment for not heeding the warnings. You joined us because of your propensity to follow error. We did nothing to you, instead you followed us in our error: “If we led you astray, we ourselves were astray.” (Verse 32)
在此时，又有一段评述出现，这一次听来就像是在众人面前宣告的一句话，明确说明其理由，并揭示他们在今世所做的何事，招致了来世的定罪："那日，他们都将同受刑罚。我们对罪人就是这样处置的。每当有人对他们说'除真主外，别无应受崇拜者'，他们就傲慢地转身离去，并且说：'难道我们要为了一个疯狂的诗人而舍弃我们的神明吗？'"（第33-36节）另一段评述则明确谴责那些说出如此骇人言语的人："的确，他带来了真理，并且印证了先前的使者。你们必将尝到痛苦的刑罚，你们所受的，只是你们过去所行的报应。但真主的虔诚仆人不是这样。"（第37-40节）
At this point, another comment is made, but this time it sounds like a sentence announced before all, making its grounds clear and revealing what they did in this world to bring about their condemnation in the next: “On that day, they all will share in the common suffering. Thus shall We deal with all the guilty ones. Whenever they were told, there is no deity other than God,’ they would turn away in arrogance, and would say: Are we to forsake our deities for the sake of a mad poet?” (Verses 33-36) A further comment carries clear censure of those who say such monstrous words: “For certain, he has brought the truth, and confirmed the earlier messengers. You will indeed taste grievous suffering, being requited only for what you used to do. Not so God’s true servants.” (Verses 37-40)
既然这里提到了真正的主的仆人，并说明他们不会遭受痛苦，那么也就展示了他们在审判日的状况。这里依然采用叙述的方式，描述他们将充分享受的喜乐与幸福，并与另一方所承受的痛苦形成对比。
Since God’s true servants are mentioned here, making it clear that they will not suffer, their condition on the Day of Judgement is also shown. Once more this comes in narrative style, describing the happiness and bliss they will enjoy to the full and contrasting it with the suffering the other party endures:
他们将获得预定的给养：各样的水果；他们将在乐园中受到尊崇，坐在柔软的卧榻上，彼此相对。他们中间传递着盛满饮料的杯子，饮料来自流动的泉水：清澈，对饮者而言美味，既不使人头痛，也不使人醉迷。在他们身边将有矜持而目光低垂的伴侣，眼睛极其美丽，仿佛藏在蛋壳中的珍珠。（第41-49节）
Theirs shall be a predetermined sustenance: fruits; and they will be honoured in gardens of bliss, seated on soft couches, facing one another. A cup will be passed round among them with a drink from a flowing spring: clear, delicious to those who drink it, causing no headiness or intoxication. With them will be mates of modest gaze, most beautiful of eye, as if they were hidden eggs. (Verses 41-49)
这是纯粹而完美的快乐,兼具身体与精神上一切令人愉悦的事物。每个人都能在其中找到自己所想要的快乐。首先,享受这种快乐的人是真主的忠仆,这一描述表明他们备受尊崇。他们在至高者之中也受到"尊荣",这是最高的尊荣。他们有"水果",并且"坐在柔软的卧榻上,彼此相对。"他们将受到侍奉,因而无需为任何事情付出任何努力。他们所饮用的东西也有详细的描述:"众人之间传递着盛满的杯子,杯中是从流动的泉水中取来的饮料:清澈,对饮者而言美味可口,不会使人头昏,也不会使人醉酒。"(第45-47节)这些是任何饮品中最优良的品质,带来愉悦而没有负面后果。因此他们不担心它会被喝光,它也不会给他们带来任何不适的副作用。他们有伴侣,对她们的描述如下:"她们身边有眼神贞静、双目秀美的伴侣。"(第48节)她们的贞静意味着,尽管容貌十分美丽,她们除了自己的伴侣之外,并不仰视其他任何人。她们纯洁温柔,"如同藏在壳中的蛋",从未被任何人触碰过。
This is happiness pure and perfect, combining all that is enjoyable, physically and spiritually. Everyone finds in it whatever they want of happiness. To start with, the people enjoying this happiness are God’s true servants, a description that signifies they are held in high regard. They are also ‘honoured’ among those on high, and this is the highest honour. They have ‘fruit’ and they sit ‘on soft couches facing one another.’ They will be served so that they need not exert any effort for anything. What they drink is also described in detail: “A cup will be passed round among them with a drink from a flowing spring: clear, delicious to those who drink it, causing no headiness or intoxication.” (Verses 45-47) These are the best qualities in any drink, giving the pleasure without negative consequences. Thus they do not fear that it will he used up, and it gives them no unpleasant side effects. They have companions who are described as follows: “With them will be mates of modest gaze, most beautiful of eye.” (Verse 48) Their modesty means that they do not look up to anyone other than their mates, despite being very pretty. They are chaste and gentle, “as if they were hidden eggs,” untouched by anyone.
随着故事展开，我们看到这些真正的仆人彼此愉快地交谈，回忆他们过去生活中的事情，并欣赏他们现在所享受的一切。这一景象与他们所在的受苦之地中那些彼此激烈争辩的人形成鲜明对比。其中一位信士随后向兄弟们讲述他在前世所记得的一件事：“其中有人会说：我在世上有一位亲密的伙伴，他常问我：你真的相信，当我们死去、化为尘土和白骨之后，还会被带去接受清算吗？”（经文51-53）他的朋友不信后世的审判，并惊讶地问他是否真的相信死后复活。讲述这位朋友时，这位信士想知道他的下落，便四处寻找，并招呼兄弟们一同去看：“他又说：‘你们想往下看看吗？’于是他往下看，便看见那位朋友在火狱之中，”（经文54-55）
As the story unfolds we see these true servants of God engaged in pleasant conversation, recalling things from their past lives and looking at what they now enjoy. This image contrasts with the contentious arguments the others have in their place of suffering. One of the believers then relates to his brethren something that he recalls from his first life: “One of them will say: I had a close companion on earth who used to ask me: Do you really believe that after we have died and become mere dust and bones we shall he brought for judgement?” (Verses 51-53) His friend did not believe in the Day of Judgement, and he asked him in amazement whether he truly believed in resurrection after death. As he is speaking about his friend, this believer wishes to know what happened to him. He looks for him and calls on his brothers to look as well: “He adds: ‘Would you like to look down?’ Then he looks and sees him in the midst of the fire,” (Verses 54-55)
当他看到同伴身陷苦难时，便转向他说：你本可以用你在我耳边的低语使我迷失、使我毁灭。幸而蒙受真主的恩典，我没有听从你："他将说：'指真主起誓！你几乎使我毁灭了！若非我的主的恩典，我本也会被召到那里去。'"（第56-57节）我本也可能落到同样的境地，并被驱赶着与群羊一同走到你如今所在的同一个地方。
When he sees him in his suffering, he turns to him and says: You could have led me astray and ruined me by what you whispered in my ear. It was only through God’s favour that I did not listen to you: “He will then say: By God! You almost brought me to ruin! But for the grace of God I should have also been brought there.” (Verses 56-57) I could have ended up in the same position and been driven with the herd to the same position you now are in.
他对朋友所遭遇之事的觉察,使他更加强烈地感受到他与众信士所享有的伟大恩典。因此,他想要确认这一点,并使自己安心,确信这恩典将会长存:"难道我们不会死,除了我们最初的那一次死亡之外,也不会受刑罚吗?这确是至高的成功。"(第58-60节)
His awareness of what happened to his friend makes him feel more acutely the great blessing he and his fellow believers are experiencing. Therefore, he wants to assert it and be reassured that it will last: “But then is it truly so, that we are not to die except for our first death, and that we are not to suffer? This is indeed the supreme triumph.” (Verses 58-60)
这段简短的评注提醒人们，要为达成这一目标而努力奋斗。“愿竞逐者竞逐于此。”（第61节）这一目标是纯洁而永恒的幸福，既不会因死亡而终结，也不会因酷刑而被阻止。它正是值得付出艰苦努力的目标。与之相比，人们所追求的其他目标便显得微不足道。
A short comment is made here, alerting hearts to the need to work hard in order to achieve such a goal. “Everyone should strive to attain this goal.” (Verse 61) The goal is a pure and everlasting happiness that cannot be ended by death or prevented by torture. It is the type of goal that deserves hard effort. Compared to this, other goals people strive for seem worthless.
为了凸显这永恒而纯粹的幸福与等待不信道者的另一种归宿之间的巨大鸿沟，本章在说明不信道者经受清算之后所等待他们的结局。
In order to highlight the great gulf between this everlasting, pure happiness and the other destiny awaiting the unbelievers, the sūrah explains what awaits the latter after they have been held to account:
这是更好的款待，还是宰屈姆树？我们把它作为对不义者的考验。它生长在炽烈的火狱深处。它的果实好像魔鬼的头颅。他们必将吃它，并以它充饥。然后，他们还要饮用混有脓血的滚烫之水。此后，他们的归宿仍然是火狱。（第62-68节）
Is this the better welcome, or the Zaqqūm tree? We have made it a test for the wrongdoers. It is a tree that grows in the very heart of the blazing fire of hell. Its fruit is like devils’ heads. They will indeed eat of it, filling their bellies. Then on top of it, they will be given polluted scalding water to drink. Then again, their ultimate goal is hell. (Verses 62-68)
然后，他们被问到：纯粹永恒的喜乐，是更好的境况与住所，还是宰屈姆树？这棵树是什么呢？答案很简单："它是一棵生长在烈火正中心的树，它的果实像魔鬼的头。"（第64-65节）不用说，人们不知道魔鬼的头是什么样子。然而，这是一个令人恐惧的意象。仅仅想到这些头颅，就足以让人胆寒。那么，当这些头颅竟成为他们用来填满肚腹的食物时，他们又怎能承受呢？
Rhetorically they are asked whether the pure endless bliss is a better position and place or the Zaqqūm tree. What is this tree, then? The answer is simple: “It is a tree that grows in the very heart of the blazing fire of hell. Its fruit is like devils’ heads.” (Verses 64-65) Needless to say, people do not know how devils’ heads look. Nevertheless, it is a frightening image. It is sufficient only to think of these heads to be scared. How, then, would they countenance the prospect of these very heads becoming the food with which they fill their bellies?
真主以此树作为对不义者的考验。他们听到它的名字时，便加以嘲讽，说："树怎么可能在火狱中生长而不被烧毁呢？"他们中的艾卜·哲海讽刺地说："古莱氏人啊！你们知道穆罕默德用来吓唬你们的宰格尔姆树是什么吗？它就是用黄油煮的麦地那海枣。如果我们得到它，我们会毫不犹豫地吞下去。"然而事实是，宰格尔姆树与他们所熟知的食物截然不同："他们必定要吃它，并以它充塞肚腹。"（第66节）当它刺痛他们的喉咙、灼烧他们的肚腹时——因为它生长在火中，它与火同质——他们会寻找清凉的饮料来止住灼烧。然而，他们只能喝到污秽的沸水："然后，他们将被赐予混有脓血的滚烫之水来喝。"（第67节）
God made this tree a test for the wrongdoers. When they heard its name, they made fun of it, saying: ‘How could a tree grow in hell without being burnt?’ One of them, Abū Jahl, said in sarcasm: “People of the Quraysh! Do you know what the Zaqqūm tree is that Muĥammad holds up to scare you with? It is the dates of Madinah cooked with butter. Should we get it, we will swallow it without hesitation.” The fact is, however, that the Zaqqūm tree was something different from the food they knew: “They will indeed eat of it, filling their bellies.” (Verse 66) When it stings their throats and burns their bellies — as it grows in the fire it is of the same substance — they will look for a cool drink to stop the burning. However, they will only drink contaminated, boiling water: “Then on top of it, they will be given polluted, scalding water to drink.” (Verse 67)
吃完这顿饭后,他们离开餐桌,回到他们的永久居所,而那里远非令人欢迎的去处:“然后他们的归宿仍是火狱。”(第68节)
After this meal, they leave the table to return to their permanent abode, which is far from welcoming: “Then again, their ultimate goal is hell.” (Verse 68)