阿里夫。拉姆。米姆。这部经典的启示，毫无疑问，来自众世界的主。他们说：“这是他编造的吗？”不，这确是来自你主的真理，使你可以警告那些在你之前没有警告者降临过的民众，好使他们得到引导。（第1-3节）

Alif. Lām. Mīm. The revelation of this Book comes, beyond any doubt, from the Lord of all the worlds-. Do they say: ‘He has invented it?’ It is indeed the truth from your Lord, so that you may warn a community to whom no warner has come before you, and that they may be guided. (Verses 1-3)

这部sūrah开头的三个单独字母，对于最先接受《古兰经》直接训谕的阿拉伯人来说是众所周知的。他们知道用这些字母及其同类能组成怎样的言辞，也十分清楚它们的组合与这部《古兰经》之间有着天壤之别。这一差距，任何语言专家以及任何习惯将思想和含义组织成词句的人都能辨识。

The three separate letters the sūrah begins with were well known to the Arabs who were the first to be addressed by the Qur’ān. They knew what speech they could compose of them and their like. They knew full well the great difference between their composition and this Qur’ān. It is a wide gulf recognized by any speech expert and anyone who practises putting ideas and meanings into words and sentences.

这样的人会意识到，《古兰经》的文字蕴含一种内在而微妙的力量，正是这种力量使它能够直抵人心，因而格外有效。任何人类的著作都无法产生与之相似的效果。这是无法否认的事实。听《古兰经》的人必定会识别它并与之产生共鸣，甚至超过其他一切言语，即便他并不知道自己所听的是《古兰经》。各种人的亲身经历不胜枚举，足以证实这一事实。

Such a person realizes that the Qur’ānic text has an inherent, subtle power that makes it particularly effective as it addresses people’s hearts and minds. No human composition can have any similar effect. This is a fact that cannot be denied. A listener to the Qur’ān will definitely recognize it and interact with it, to the exclusion of all other speech, even though he might not know that what he is listening to is the Qur’ān. Numerous are the examples people of all sorts have experienced, confirming this fact.

《古兰经》与人们编造之物之间的区别，就如同用字母和声音所构成的东西之间那样，是无法弥合的。这种鸿沟也如同神的创造与人在任何特定领域所造之物之间的鸿沟。神所造之物是独特而卓越的，即便在最平凡的事物上，人类也无法与之相匹敌。

The difference between the Qur’ān and what people make up, using letters and sounds is unbridgeable. It is the same as the gulf between God’s creation and what people make in any particular field. What is of God’s making is distinct and remarkable. It cannot be matched by humans, even in the most mundane of things.

仔细观察一朵花的色彩分布：即便是历代最娴熟的画家，也会觉得那近乎一种奇迹。《古兰经》同样如此，人们运用语言的字母和声音所作的文章，也是如此。

Look at the colour distribution in a single flower: it appears like a miracle for even the most skilful of painters in all ages. The same applies to the Qur’ān and what people compose when they use the letters and sounds of language.

“这部经典的启示，毫无疑问，来自众世界的主。”（第2节）这是任何人都无法否认的事实。句子中间即已否定了一切疑虑，因为这正是问题的实质，也是这节经文所要阐明的要点。它前面冠以单独的字母，使怀疑者直面这一不容争辩的事实：这部经典是由他们所熟知的那类字母组成的，然而其结构在各方面都更为卓越。在实际中，或在运用任何公认的言辞评判标准时，他们并不否认这种卓越。

那些真主的使者奉命警告的人，是多神教徒，即以同等地位归于真主的人。因此，这章经文阐明了真主的一项特性，借此他们可以认识真主独一的真理。它也区分了谁配得上这至大的名称"真主"，以及谁绝不可与祂的地位相提并论：

Those whom God’s Messenger is ordered to warn were polytheists, people who associated partners with God. Therefore, the sūrah explains God’s attribute by which they know the truth of Godhead. It also distinguishes who deserves to have this great name, God, and who must never be associated with His status:

真主是创造天地及其间万物的主，他在六日内创造了它们，然后升上宝座。除他之外，你们没有任何保护者，也没有任何代求者为你们向他说情。你们难道不加思考吗？他治理和管理一切存在之物，从天界到大地；最终，万物都将在他面前升腾，去接受裁决，那一日的长度，按你们的计算，是一千年。他是知晓一切隐秘与显现之事的主，是至能的、至慈的，他所创造的一切，他都使之尽善尽美。他从泥土开始创造人类；然后使其后代由卑贱的液体精华而产生；然后他使其成形，并将自己的灵魂吹入他的身体。他还赐予你们人类听觉、视觉和心智。然而，你们很少感恩！（第4至9节）

God it is who created the heavens and the earth and all that is between them in six days, and established Himself on the Throne. You have none to protect you from God, and none to intercede with Him for you. Will you not, then, reflect? He regulates and governs all that exists, from the celestial space to the earth; and in the end all shall ascend to Him [for judgement] on a day the length of which is one thousand years by your reckoning. Such is He who knows all that is beyond the reach of human perception, and all that can be witnessed, the Almighty, the Most Merciful, who makes most excellent everything that He creates. He begins the creation of man out of clay; then He causes his progeny to be begotten out of the essence of a humble fluid; then He fashions him and breathes into him of His spirit. Thus He endows you, mankind, with hearing and sight and hearts. Yet seldom are you grateful! (Verses 4- 9)

这就是真主，这些便是真主之为真主的表征与迹象。它们遍布于宇宙之中，感知于人类感官所不及的境界里，并体现在人类的起源与其发展的各个阶段中。真主在祂的真实经典中向人们述说了这些。

Such is God, and such are the effects and indications of Godhead. They are seen all over the universe, felt in the realm that lies beyond human perception, and recognized in the origins of man and the stages of his development. God tells them about these in His true book.

“真主是在六日内创造诸天、大地以及它们之间一切事物的主。”（第4节）诸天、大地以及它们之间的事物，指的是那众多我们知之甚少的受造物，此外还有许多我们一无所知的事物。它们构成了这个浩瀚无垠、令人神往的王国。我们驻足凝望，为其中精准的设计和完美的秩序所震撼，哑口无言。它将宏大与迷人的美融为一体，无论视觉还是其他任何感官，都找不到丝毫瑕疵。没有人会因凝视它而厌倦，重复与熟悉也不会减损它那常新的魅力。这个王国包含着种类繁多的受造物，有无数的族类与物种，形态、大小、特性、品质、特征与职能都无穷无尽。它们都遵循同一法则，协调一致地完成同一项伟大的活动，仰望同一个源头接受指令，并以完全的顺服归向祂。

“God it is who created the heavens and the earth and all that is between them in six days.” (Verse 4) The heavens and the earth and what is in between them refer to the great many creatures about which we know very little, while there is much more which we do not know anything about. They constitute this huge kingdom of unlimited dimensions which fascinates us. We stand speechless, overwhelmed at the accurate design and perfect system that run through it all. It combines this greatness with captivating beauty in which neither sight nor any of our senses finds defect. No one is ever tired of contemplating it. Repetition and familiarity do not detract from its self-renewing appeal. This kingdom includes such a great variety of creatures, with countless races and species, endless shapes, sizes, characteristics, qualities, features and tasks. They are all subject to the same law, coherently fulfilling one great activity, looking up to one source from whom they receive their directives and to whom they submit in complete obedience.

“这就是那位知晓一切不可见与可见之事的主，他是至尊的，最仁慈的。”（第6节）掌管万物的造物主，知晓一切，无论隐秘还是显现。他完全主宰万物，能够成就他所意欲的一切。他对被造物所意欲与所安排的，也是至慈至仁的。

“Such is He who knows all that is beyond the reach of human perception, and all that can be witnessed, the Almighty, the Most Merciful.” (Verse 6) The Creator who regulates everything is the One who knows everything, whether absent or present. He is in complete control of all creation, and He is able to accomplish what He wills. But He is also Most Merciful in what He wills and plans for His creation.

“Who makes most excellent everything that He creates.” (Verse 7) My Lord! This is indeed the truth as we see and feel with our eyes, hearts and minds. This is the truth apparent in the shapes and functions of all things; in their individual natures, and in their harmony, complementarity, forms, different situations and actions, and in all that to which excellence applies.

“Who makes most excellent everything that He creates.” (Verse 7) My Lord! This is indeed the truth as we see and feel with our eyes, hearts and minds. This is the truth apparent in the shapes and functions of all things; in their individual natures, and in their harmony, complementarity, forms, different situations and actions, and in all that to which excellence applies.

一切赞美归于祂。祂的创造如此精妙，我们在一切受造物中都能清楚地看到。它体现了卓越与完美：没有任何事物被造得过度，也没有任何事物有所欠缺。相反，在大小、形状、形态和功能等方面，完美无缺贯穿始终。

All glory to Him. Such is His making that we see clearly in all creation. It reflects excellence and perfection. Nothing is made in excess and nothing falls short. Instead, complete perfection is maintained throughout, in size, shape, form and function.

没有任何事物超越完美和谐的界限，也没有任何事物提前或推迟于其应有的时间。从微小的粒子到最庞大的事物，从单个细胞到最复杂的躯体，一切都体现着卓越与完美。行为、阶段与事件也是如此，它们都由真主所创造，依照一个精密的计划，在为其所定的时间、地点与空间中发生。这一切都契合于为此存在从开端到终结所制定的整体计划之内。

Nothing goes beyond the limit of perfect harmony, or takes place ahead of, or later than its proper time. Everything, from the tiny particle to the largest things, from the single cell to the most complex of bodies, reflects excellence and perfection. The same applies to actions, stages and events, which are all created by God. They take place in accordance with an elaborate plan, at the time and in the place and space determined for them. It all fits within the overall plan made for this existence from its beginning to its end.

每一个受造物，每一样事物，都是为了某种目的而被创造出来的。它被为那个目的而造，并被赋予了使其能够完成该目的的一切品质与特性。的确，单个细胞就具备了履行其功能的能力；蠕虫被赋予了许多足，或毛细血管，以及柔软与灵活的身体，使它能够毫无困难地前行。看一看鱼、鸟、爬行动物、动物，再看看人类、行星、恒星和天体。思考它们精确的运行周期和有序的运动。看任何事物，看你的目光所能及的一切。你会发现，万物都被造得精妙而完美。

Every creature, everything is brought into existence for a purpose. It is made for that purpose and given all the qualities and characteristics that enable it to fulfil that purpose. Indeed, a single cell is equipped to do its functions; a worm is given many legs, or capillaries, softness and flexibility so that it can move along without difficulty. Look at a fish, a bird, a reptile, an animal, and look at man, planet, star, and celestial bodies. Reflect on their accurate cycles and controlled movements. Look at anything and everything, wherever your eyes can stretch. You will find that everything is made with excellence and perfection.

“祂使他所创造的一切都极其优美。祂开始用泥土创造人类。”（第7节）祂创造之美的一个方面，便是人的creation始于泥土。这节经文的措辞可以理解为：泥土在最初阶段就已存在。经文没有提及泥土之后各个阶段的数量、长度或持续时间。因此，任何严谨的研究都有余地，尤其是当我们把这句话与第23章《信士》的经文联系起来时。该章说：“我确已用精华般的泥土创造了人类。”（23：12）这句经文使人可以理解为：人类的创造在回溯到泥土阶段之前，存在某种先后相继的阶段顺序。

“Who makes most excellent everything that He creates. He begins the creation of man out of clay.” (Verse 7) One aspect of His excellent creation is the fact that man’s creation was begun from clay. The phraseology of this verse allows it to be understood as meaning that the clay was present at the beginning, in the first stage. No mention is made of the number, length or duration of the stages that followed this initial clay stage. Hence, the door is open for any accurate study, particularly when we join this statement to the one in Sūrah 23, The Believers, which says: “Indeed, We create man out of the essence of clay.” (23: 12) This statement allows the understanding that there was some sequence in the stages of human creation going back to the clay one.

这可能指的是地球上第一个活细胞的诞生，即它是由泥土而来，并且是在真主将生命吹入其中之前。至今没有人揭开这个奥秘：它是什么，又是如何发生的。人类正是源自这个活细胞。《古兰经》并未提及这一过程是如何发生的，需要多长时间才完成，或经历了多少阶段。因此，这一问题可以进行研究。然而，这种研究绝不与《古兰经》关于人类最初起源于泥土的确切经文相矛盾。在这些范围之内，我们可以放心地说，我们依据《古兰经》的确定性经文，同时接受正当科学研究的结果。

This may be a reference to the start of the first living cell on earth, meaning that it started from clay, and which was prior to God breathing life into it. No one has unfathomed this secret yet: what it is or how it happened. It is from the living cell that man originated. The Qur’ān does not mention how this took place, or how long it took to be accomplished, or how many stages it had to go through. Therefore, it is open to investigation. Such investigation, however, is by no means contrary to the accurate Qur’ānic statement that man’s first origin was clay. Within these limits we can safely say that we rely on the definitive Qur’ānic statement and accept the result of proper scientific investigation.

在此提及达尔文的进化论是恰当的。该理论主张，所有物种都起源于单细胞生物，并依次逐步发展，直至人类。它还主张，进化的各个阶段是连续的，因此人类的直接祖先是一种比黑猩猩更进化、却低于人类的动物物种。这一观点在这一点上是错误的。基因和染色体的发现——达尔文并不了解这些——使得物种之间的演变变得不可能。每个细胞都携带着保存每个物种独特特征的基因，使其必然保持为一个独立的物种，不会从一个物种转变为另一个物种。这意味着猫将永远是猫。狗、牛、马、猿和人也是如此。

It is appropriate to refer here to Darwin’s theory of evolution which claims that all species have originated from one-cell organisms and progressed in consecutive stages up to that of man. It also claims that the stages of evolution are continuous, making man’s immediate ancestor a species of animal that is more advanced than the chimpanzee but lower than man. This theory is wrong on this point. The discovery of genes and chromosomes — which Darwin did not know about — makes progress from one species to another impossible. Every cell carries genes that preserve the distinctive characteristics of every species, and make it inevitable that it stays as a separate species, with no movement from one species to another. This means that cats will remain cats forever. The same applies to dogs, cows, horses, apes and man.

“然后，他使其后代从卑贱液体的精华中产生。”（第8节）这指的是精液，它是胎儿的第一阶段，之后发展为附着的细胞团，再成为胚胎，很快长出骨骼和器官，最终形成完整的胎儿。当我们思考这一滴卑贱液体所经历的非凡发育过程，直至成为形态与构造完美的人类时，会觉得这是一段伟大的历程。最初阶段与最终阶段之间的差距确实巨大。《古兰经》用一节经文表达了这一点：“然后他使他成形，并把他的灵魂吹进他的身体，并赐给你们听觉、视觉和心智。”（第9节）

“Then He causes his progeny to be begotten out of the essence of a humble fluid.” (Verse 8) This is a reference to semen, the fluid that represents the first stage of the foetus, going on to become a clinging cell mass, then an embryo that soon acquires bones and organs before the foetus reaches its complete form. It is a great journey when we consider the extraordinary development that this tiny drop of humble fluid goes through until it becomes a human being with perfect shape and constitution. The gulf between the first and the final stages is great indeed. This is expressed in the Qur’ān in a single verse: “Then He fashions him and breathes into him of His spirit. Thus He endows you, mankind, with hearing and sight and hearts.” (Verse 9)

这确实是一个伟大的奇迹，但人们常常对它漠不关心。那一小滴液体与它所发育成的生物之间相距多么遥远啊。除了真主之外，没有任何力量能够做到这一点——是祂引导这一个单细胞沿着生长和发育的道路，使其成为如此高度复杂的生命。

It is indeed a great miracle, but people are often heedless of it. How far removed is that tiny drop of fluid from the creature it develops into. No power could have done this other than God who directs the single cell along its way of growth and development to make such a highly complex creature.

最初，一个细胞分裂并繁殖。随后出现的是性质和功能各不相同的细胞的大量分化。每一类细胞各自繁殖，从而形成具有特定功能的某一器官。同一器官又包含由更加专门化的细胞构成的、具有特殊功能和不同性质的部分。再者，这种分裂和繁殖是如何在最初的单个细胞之内发生的，并产生如此巨大的多样性？那些随后出现在每一组专门化细胞中的特性和品质，在最初的那个细胞中又在哪里？人类胎儿独特的品质，有别于其他任何种类的胎儿，又在哪里？那些区分每一个人类胎儿之间个体差异的特征，又在哪里？那些在每个胎儿身上保存下来、使其日后出现的各种潜能、特殊功能和独特特征得以延续一生的特质，又在哪里？除了这一奇迹确实发生了，并且时时刻刻都在持续发生之外，谁又能想到它会发生呢？

Initially, one cell divides and multiplies. What happens then is a great diversification of cells with different natures and functions. Each multiplies so that each group of cells forms a particular organ with a specified function. This same organ incorporates parts with special functions and different natures, formed by more specialized cells. Once more, how does such division and multiplication happen, within the first single cell, producing such great diversity? Where were the characteristics and qualities that subsequently emerge in every group of specialized cells in relation to the first cell? Where were the distinctive qualities of the human foetus, rather than any other type of foetus? And where were those that distinguish every particular individual among all human foetuses? Where were those qualities that preserve all that appears later in each foetus of potentials, special functions and distinctive features for the rest of its life? Who could ever have thought that this miracle could happen, except for the fact that it did happen, and continues to happen all the time?

既然他们反对复活的观念，并对死后重生心存怀疑，这章经文便在他们眼前展现出审判日的情景，充满生机与动态。而且，它还把其中的对话描述得仿佛正在此刻发生一般。

Since they object to the very concept of resurrection, and express doubts about coming back to life, the sūrah raises before their eyes a scene of the Day of Judgement which is full of life and movement. Moreover, it reports its dialogue as if it was taking place now:

如果你能看见那些作恶者在他们的主面前低下头来，说："我们的主啊！我们已经看见了，也已经听见了。求你让我们回去吧，我们将行善。我们现在确已坚信。"假如我愿意，我本可以使每个人都得到引导；但我的话必将实现：我一定要用精灵和世人充满火狱。

If you could but see when those evildoers will hang down their heads before their Lord and say: ‘Our Lord.’ We have now seen and we have heard. Return us [to our earthly life] and we will do good deeds. We are now firm believers. Had We so willed, We could indeed have imposed Our guidance on every human being. Instead, My word shall be fulfilled: Most certainly will I fill hell with j inn and humans all together.

“你们尝尝这个吧，因为你们曾经忘记了会遇到这一天。我也要把你们遗忘；你们尝尝这永久的刑罚吧，这是你们所作恶行的报应。”（第12-14节）

‘Taste this, for you [deliberately] forgot you would ever meet this day. We, too, will forget you; and taste this abiding suffering for all the evil you did.’ (Verses 12-14)

这是一幅充满羞愧的景象：他们承认自己的过错，坦言曾经否认的真理。他们如今宣告对此前所怀疑之事已然确信，并请求被送回尘世，以纠正自己所犯的错误。他们站在主的面前，低下头颅，而他们此前曾否认自己将会与之相见的那位主。然而，这一切都发生在为时已晚之时，任何承认与宣告都已无济于事。

This is a scene of shame, one wherein they acknowledge their error and admit the truth that they once denied. They now declare their certainty of what they used to doubt, and request a return to the earth to put right what they did wrong. They hang their heads in shame as they stand before their Lord whom they denied they would ever meet. All this happens, however, when it is too late, when no admission or declaration is of any use.

在这段经文给出对他们谦卑请求的回应之前，它先陈述了适用于整个局面、决定人们命运的事实："假若我意欲，我本可以使每个人都遵循正道。然而，我的话必定实现：我必定用精灵和人类共同填满火狱。"（第13节）

Before the sūrah gives the answer to their humble request, it states the facts that apply to the whole situation and which determine people’s fates: “Had We so willed, We could indeed have imposed Our guidance on every human being. Instead, My word shall be fulfilled: Most certainly will I fill hell with j inn and humans all together.” (Verse 13)

假如真主愿意,祂本可以让全人类都只遵循祂的正道,就像祂对待那些凭着天性中潜藏的启示而受引导、终生遵循一条道路的生灵一样,例如昆虫、鸟类和兽类;又或者像那些只能服从真主的生灵,例如天使。然而,真主的意志是:人应当拥有一种特殊的天性,使他有倾向于遵循正确指引或陷入迷误的可能。祂赋予人选择任一道路的能力。人可以借着真主所赋予他的这种特殊天性,在祂所设计的整体体系之内履行自己在宇宙中的使命;也可以不这样做。因此,真主已经记录下祂的旨意:要用选择迷误之路的精灵和人类填满火狱。

Had God so willed, He could have made all mankind follow only the way of His guidance, just like He did with creatures that are guided by an inspiration latent in their natures and who follow one way throughout their lives, such as insects, birds and animals, or like creatures who can only obey God, such as the angels. God has willed, however, that man should have a special nature with the propensity to follow either sound guidance or error. He has equipped man with the ability to choose either course. He can fulfil his role in the universe with this special nature God has given him within the overall system He has devised. Or, he will not. Hence, He has recorded His will to fill hell with jinn and humans who choose the path of error.

接下来的场景带来了一种不同的感受、氛围与芬芳。它是如此令人愉悦，以至于人心为之温暖。这是一幅信士们虔诚敬拜的画面，展现了他们在主面前的谦卑，怀着敬畏之心向他祈祷，期盼他的怜悯与恩典。他为他们储备了一份报酬，无论他们如何想象，都无法想象到。

The next scene now imparts a different feeling, aura and fragrance. It is so pleasant that hearts warm to it. It is an image of believers in their devotion, showing their humility before their Lord, praying to Him with awe in their hearts, hoping for His mercy and grace. He has in store for them a reward that they cannot imagine, no matter how they try.

只有那些信仰我们启示的人，每当被提醒这些启示时，便俯伏叩拜，赞颂他们主的超绝至美，他们从不傲慢；他们在夜间离开床铺，怀着敬畏与希望向他们的主祈祷；他们也将我们所赐予他们的施舍于人。没有人能想象，为了他们过去所行的善功，为他们珍藏着何等喜悦的福乐。（第15-17节）

Only they believe in Our revelations who, whenever they are reminded of them, fall down prostrating themselves in adoration, and extol their Lord’s limitless glory and praise; and who are never arrogant; who drag themselves out of their beds at night to pray to their Lord in fear and hope; and who are charitable with what We provide for them. No one can imagine what blissful delights have been kept in store for them as a reward for what they used to do. (Verses 15-17)

这是一幅关于信士灵魂的美好画面:他们温柔而敏感。他们对独一的真主所献上的崇拜是真诚的,心中没有丝毫傲慢或骄矜。他们怀着兴趣与接纳接受神的启示,渴望理解并付诸实践。当这些信士被提醒神的启示时,他们会“俯伏叩拜,赞颂主”。(第15节)他们深受所听闻之事的感动,赞颂神,感受到祂的威严。因此,他们的第一反应便是俯伏叩拜。这是他们情感最好的表达:将额头贴在地上以示崇敬。凭借这一身体姿态,他们“赞颂主的无限荣耀与赞美”。他们从不傲慢。他们的回应是发自内心的,真实地表达了他们对神之荣耀的真切感受。

This is a pleasant image of believing souls which are so gentle and sensitive. They are sincere in the devotion they address to God alone. No arrogance or pride creeps into their hearts. They receive God’s revelation with interest and acceptance, eager to understand and act on them. When these believers are reminded of God’s revelations, they “fall down prostrating themselves in adoration.” (Verse 15) They are keenly influenced by what they are told, glorify God and feel His majesty. Hence, their first reaction is to fall down prostrating themselves. This is the best expression of their feelings, putting their foreheads on the ground in adoration. With this physical gesture, they “extol their Lord’s limitless glory and praise.” They are never arrogant. Their response is genuine, expressing their true feelings of God’s glory.

该章接着以生动的措辞描绘他们的身体姿态与内心感受，使运动与情感仿佛呈现在我们眼前：“他们在夜间离开床铺，怀着畏惧与希望向他们的主祈祷。”（第16节）他们起身礼夜间拜，即必修的宵礼及其后的预言拜，并加上自愿的夜间拜和祈求。然而这里描述的是“离开床铺”。由此我们看到床铺及其诱惑力，它招引人去休息和睡眠。然而这些信士并不响应，而是竭力抵制这种诱惑，因为他们心中另有所系。他们想要在主面前站立，怀着崇拜之心，心中充满畏惧与希望。他们畏惧违抗真主，渴望得到祂的襄助；他们害怕真主的愤怒与惩罚，盼望祂的慈悯与悦纳。

The sūrah then describes their physical attitude and inner feelings in a vivid expression that brings the movement and the feeling before our eyes: “[They] drag themselves out of their beds at night to pray to their Lord in fear and hope.” (Verse 16) They stand up for night prayer, which is the obligatory `Ishā’ prayer and the Witr that follows it, and they add voluntary night prayer and supplication. This is described here, however, as dragging themselves out of beds. Thus we see the beds and their attraction, inviting people to take rest and sleep. Yet those believers do not respond, and make every effort to resist such attraction, because they have something else that preoccupies them. They want to stand before their Lord, in adoration, with feelings of fear and hope present in their minds. They dread disobeying God and long for His help. They fear God’s anger and punishment and hope for His mercy and acceptance.

这部分关于信士与不信者、善人与恶人，以及两类人各自结局的论述已经完结。这一章接着开始新的一段，简要叙述穆萨（Musa）以及真主赐予他的启示，作为以色列后裔的指引，正如《古兰经》被降示给穆罕默德ﷺ，作为信仰真主之人的指引。两位接受天启的人，共享同样的原则和同样的信仰。从穆萨的族人中选择那些在逆境中坚忍的人作为其社群的领袖，对信士具有深刻的启示意义：促使他们坚守坚定的信仰，在逆境中保持坚韧与忍耐。正是这些品质使他们在今世成为领袖，并保证他们在大地上获得确立。

The section speaking about the believers and unbelievers, the righteous and the wicked, and the fates of both groups is now complete. The sūrah then begins a new section that speaks briefly about Moses and the revelations God gave him to serve as guidance to the Children of Israel, just like the Qur’ān was given to Muhammad to provide guidance to those who believe in God. Both recipients of divine revelations share common principles and a common faith. Choosing those who were patient in adversity among Moses’ people to be leaders of their community carries strong implications for the believers, urging them to maintain their firm beliefs and to remain steadfast and patient in adversity. These are the qualities that make them leaders in this life and ensure that they will be established on earth.

我们确已将天启之书赐予穆萨，所以你不必怀疑与它相遇。

We certainly gave the Book to Moses, so be not in doubt about convergence with it.

我们把它作为以色列后裔的指引。我们从他们中间设立了领袖，只要他们坚守忍耐，并对我们的启示怀有坚定的信心，他们便依照我们的命令传播正道。你的主必定会在复活日，就他们所争执的一切事情在他们之间作出裁决。（第23-25节）

We made of it guidance for the Children of Israel, and We raised among them leaders who, so long as they remained steadfast and had sure faith in Our revelations, spread guidance in accordance with Our command. Your Lord is certainly the One who will decide between people on the Day of Resurrection with regard to all that on which they differ. (Verses 23-25)

这一小句“所以你不要怀疑它”是一种插入语，意在向先知保证他所获得的真理。它强调，这正是摩西在其经典中所倡导、同样启示于他的那一真理。两位先知与两部经典，在倡导这一真理上是相合的。这是我更倾向的对此小句的解释。不过，也有一些注释家认为，“与它相会”一语的意思是“与他相会”，暗指穆萨与穆罕默德ﷺ在夜行与升天途中的相遇。事实上，基于真理与共同信仰的相合更为可能，因为它能使先知得到慰藉，从而在面对他和追随者所遭遇的种种反对与迫害时保持坚定。这也与下一节经文所言相一致：“我从他们中间设立了领袖，只要他们坚忍，并坚信我的迹象，他们便遵照我的命令引导人们。”（第24节）这意味着，如果当时居住在麦加的这小群信士坚持下去，在逆境中保持忍耐，正如以色列人中的那些领袖一样，他们便会成为穆斯林社群的领袖。这节经文确立了使人具备领导资格的品质，即在逆境中的忍耐与坚不可摧的信仰。

The clause, “so be not in doubt about convergence with it,” is an interpolation which means to assure the Prophet of the truth that has been given to him. It emphasizes that it is the same truth that Moses advocated as revealed in his book. The two prophets and the two books meet in their advocacy of this truth. This is the explanation I prefer for this clause. Some commentators, however, suggest, that the phrase ‘about convergence with it’ means ‘about meeting with him’, implying the meeting between Moses and Muhammad during the latter’s night journey and ascension to heaven. Indeed convergence on the basis of truth and a common faith is the more likely as it serves to reassure the Prophet so that he remains steadfast despite all the opposition and persecution he and his followers encounter. It is also in line with what is stated in the next verse: “We raised among them leaders who, so long as they remained steadfast and had sure faith in Our revelations, spread guidance in accordance with Our command.” (Verse 24) This implies that if the small group of believers living in Makkah at the time persevered and remained patient in adversity, like those leaders of the Israelites, they would be leaders in the Muslim community. It establishes the characteristics that qualify people to be leaders, namely, patience in adversity and unshakeable faith.

这一章随后以生命开始时的景象触动他们的心灵，向他们展示一片荒芜的土地，随后它重新焕发生机，生命从中涌现。这一景象与先前的景象形成对照，先前所描绘的是死亡与毁灭吞噬了一片曾经充满生机的土地。

The sūrah then touches their hearts with an image of life as it starts, showing them a barren land before it quickens and life springs out of it. This image provides a contrast with the earlier one showing death and ruin devastating a land that was once full of life:

{难道他们没有看见吗？我将水驱赶到贫瘠而没有植物的土地上，借此生长出他们的牲畜和他们自己所食用的庄稼。难道他们还看不见吗？}（第27节）

Are they not aware that it is We who drive water to dry land devoid of herbage, and with it We bring forth crops of which their cattle and they themselves eat? Can they not see? (Verse 27)

他们亲眼看到真主如何将雨水降到贫瘠的土地上,不久之后,大地便绿意盎然,长满了植物和庄稼,为他们和他们的牲畜提供食物。这幅死地因雨水而重获生机的图景,打开了封闭的心灵,使其去凝视那赋予生命、令其绽放的美丽生命力,而这种生命力来自于此。这一景象所带来的感受,是与使这一切成为可能的全能的真主亲近。唯有他,独一无二的他,赋予这宇宙以生命与美丽。

They see with their own eyes how God sends water to barren land, and how soon it becomes green, rife with plants and crops which provide food for them and their cattle. This image of a dead land rejuvenated by rain opens closed hearts to look at this beautiful life-force given by the One who causes life to blossom. The feeling that this image leaves is one of closeness to God Almighty who makes all this possible. It is He, and only He, who brings life and beauty to this universe.

我们看到，《古兰经》引导我们的心，去体会生命与成长从废墟与死亡之后重新焕发。在这两种情形中，它都旨在消除因过度熟悉而产生的麻木与倦怠之感。

We see how the Qur’ān takes our hearts through life and growth after ruin and death. In both situations, it aims to shake off the languid effect of over familiarity.

此外,它旨在消除那些阻碍我们汲取历史教训的束缚性障碍。

Furthermore, it aims to remove those stifling barriers that prevent us from heeding the lessons of history.

这一部分提到他们急于求得所警告的惩罚，以及他们对所受警告的怀疑。他们再次被警告，不要去促成他们所急求的事情，因为到那时，任何信仰的宣告都将无益，他们也不会获得任何宽限。本章以一条指令作结，吩咐先知放任他们，任由他们走向那不可避免的命运：

The final section refers to their hastening of the punishment against which they have been warned, and their doubts about the warnings they have been given. They are warned once more against the fulfilment of what they are hastening, when no declaration of belief will be of any benefit. Nor will they be given any respite. The sūrah concludes with a directive telling the Prophet to leave them to their inevitable fate:

他们说:"如果你们说的是实话,这个审判何时到来?"你说:"在审判降临的那一日,不信道者即使那时才信,也毫无益处,他们也不会获得宽限。"所以,你且避开他们,你等待吧,他们也在等待。(第28-30节)

They say: ‘When will this judgement be, if you are telling the truth?’ Say: ‘On the day when judgement is made no benefit will it be to unbelievers if they then believe; nor will they be granted respite.’ Therefore, leave them alone, and wait. They are certainly waiting. (Verses 28-30)