在这一部分经文中，讨论继续指向那些印证信仰真理的迹象，它们既存在于人的自身之中，也存在于广阔的天地之间。经文还进一步论述了真主的大能，以及人周围环境中体现这种大能的证据，还有那些影响人们生计的事物。

In this second part of the surah, the discussion continues to point to signs confirming the truth of faith within peoples own selves and in the wide horizons. Further discussion is added about Gods power and its evidence in people’s surroundings and what affects their livelihood.

信士的独特品质也在讨论之列。在本章末尾，我们进一步讨论了前半部分所关注的内容，即启示、启示的性质以及启示如何传递。两部分紧密相连，因为两者都触及人心，并将通向信仰的道路呈现在我们面前。

The distinctive qualities of believers also come in for discussion. Towards the end of the surah we have further discussions on what the first part focused on, namely, revelation, its nature and how it is delivered. The two parts are closely linked, as both address the human heart and put the way to faith before us.

祂接受祂仆人的悔罪，赦免恶行。祂知道你们所做的一切。祂回应那些信道并行善的人，并且赐予他们更多的恩惠；至于不信道者，严厉的刑罚正等待着他们。若真主把丰厚的给养赐予祂的仆人，他们必定会在地上肆意妄为。然而，祂按照祂的意愿，依照适当的尺度从天上降下给养。祂完全知晓祂的被造物，祂也洞察他们的一切。（第25-27节）

It is He who accepts the repentance of His servants and pardons bad deeds. He knows everything you do. He responds to those who believe and do righteous deeds, and gives them much more of His bounty; but as for the unbelievers, severe suffering awaits them. If God were to grant plentiful provisions to His servants, they would behave on earth with much insolence. As it is, He bestows from on high in due measure, as He wills. He is fully aware of His creatures, and He sees them all. (Verses 25-27)

这些经文紧接在前面那几节之后。前面的经文描述了不义者因自己所作所为而畏惧，因为那必然会回到他们自己身上；也描绘了信士们在乐园的繁花草地中享受恩赐、安然自得的景象。此外，那些前文还确认了先知ﷺ向他们传达的主的启示，并说明主完全知晓他们心中所藏的念头。

These verses follow immediately after the verses that show the wrongdoers dreading having to face what they have done given it will inevitably fall back on them. Those verses also painted an image of the believers as they revel in their rewards, secure in the flowering meadows of paradise. Moreover, those earlier verses confirmed what the Prophet delivered to them of God’s message and stated that God is fully aware of what their hearts may harbour.

随着这第二部分的开篇,它号召人们归向真主,抛弃错误的行为,趁最终的审判降临之前及时悔改。悔罪之门始终敞开。真主至大,接纳悔罪,赦免罪恶。因此,人们无需绝望,无需变本加厉地违抗,也无需因所犯的罪过而惊慌失措。真主知晓他们的所作所为,他确知真诚的悔罪并予以接纳,正如他知晓他们过去的罪过并为之赦免一样。

As this second part opens, it calls on people to turn to God and abandon their erroneous ways before a final judgement is passed on them. The door to repentance is left wide open. God Almighty accepts repentance and pardons bad deeds. Hence, there is no need to despair, go further into disobedience, or panic because of the sins they have committed. God knows what they do, and He certainly knows sincere repentance and accepts it, just as He knows their past sins and pardons them for these.

本章再次论及信士与不信者将得到的报酬或惩罚。那些信道并行善的人，是回应主召唤的人，因此，主会增加他们的恩惠。相反，"至于不信道者，严厉的刑罚在等待他们"（第26节）。然而，悔罪之门对所有人、在任何时候都是敞开的，悔罪者可免受一切刑罚。任何悔悟的不信者，都有资格获得主的恩惠，这恩惠在后世是丰厚而无限的。不过，在今世，恩惠是按照既定的标准给予的。主知道，人在世间的生活中无法承受不加限量的恩惠："假若真主把丰厚的给养赐予他的仆人们，他们必定会在大地上放纵。但他依照自己的意愿，按适当的份量从天降下（给养）。他完全了解自己的仆民，并洞察他们一切。"（第27节）

Again the surah refers to what believers and unbelievers will receive in reward or punishment. Those who believe and do good deeds are the ones who respond to their Lords call. He, therefore, gives them an increase of His bounty. By contrast, “As for the unbelievers, severe suffering awaits them” (Verse 26) Yet the door to repentance, which will spare the repentant all suffering, is open to all at all times. Any unbeliever who repents will qualify for God’s bounty which is, in the life to come, plentiful, unlimited. In this life, however, it is given according to a set criterion. God knows that in their lives on earth, human beings cannot cope with Gods bounty should it be given to them without measure: “If God were to grant plentiful provisions to His servants, they would behave on earth with much insolence. As it is, He bestows from on high in due measure, as He wills. He is fully aware of His creatures, and He sees them all” (Verse 27)

在祂的迹象中，有天地的创造，以及祂置于其中的一切生灵。祂若意欲，便能将它们全部聚集。你们所遭遇的任何灾祸，都是你们自己的双手所造成的；而真主却赦免了许多。你们在大地上绝无法逃脱祂。除真主外，你们没有任何保护者，也没有任何援助者。（第29至31节）

Among His signs is the creation of the heavens and the earth, and all the living creatures which He placed in them. He has the power to gather them all whenever He will. Whatever misfortune befalls you is the outcome of what your own hands have done; but God forgives much. Never can you elude Him on earth. You have none to protect you from God and none to give you support. (Verses 29-31)

这些经文指向一个普遍存在、人人都能看见的迹象,它印证了启示所见证的真理,尽管他们仍然怀疑它。人们在天地间所看到的这一迹象非常清晰,毫无疑问。它以人性所能理解的语言与人对话。没有人会认真地争辩它。它陈述了这样一个事实:无论是人,还是造物中的任何其他存在,都不是天地的创造者。因此,承认他们有一位造物主是不可避免的。天地广大无边,却展现出精密的和谐,并依照一致的规律永恒运行。除非承认它们是由主创造、由主掌管其事务,否则无法从逻辑上对此作出解释。人的天性直接接受宇宙所传达的这一道理,在任何外部来源对它说出任何言辞之前,就已经理解并接受了它。

These verses refer to a universal sign that is there for all to see, endorsing the truth the revelation testifies to, even though they continue to doubt it. The sign they see in the heavens and the earth is very clear, admitting no doubt. It addresses human nature in the language it understands. No one seriously argues about it. It states the fact that neither man nor any other of God’s creation was the originator of the heavens and the earth. Admitting that they have a Creator, therefore, is inescapable. The heavens and the earth are huge, yet they demonstrate a meticulous harmony and function endlessly according to consistent laws. This cannot be logically explained except by acknowledging that they have been created by God who conducts their affairs. Human nature directly receives this logic imparted by the universe, understands and accepts it before it hears any word that may be said about it by any external source.

这一普遍的迹象之中还包含着另一个迹象,因为真主创造的不仅是天地。祂还创造了“祂散布于其中的一切活物”(第29节)。仅仅是我们这颗星球上的生命,就是另一个迹象。那么,我们又该如何设想宇宙中其他我们未知的生命形式呢? 这颗星球上的生命是一个无人能够参透的奥秘,更不用说去开启它了。它是一个笼罩着神秘的奥秘。我们不知道它从何而来,也不知道它如何与其他生物相互交织。所有试图辨明其来源或本质的努力,都未能打开这些紧闭的大门。一切研究必然局限于生物在获得生命之后的发展、它们的多样性及其功能。即便在这有限的范围内,也存在相互冲突的观点与理论。然而,在帷幕之后,仍然隐藏着一个伟大的奥秘,是任何理性的认知都无法探索的。它唯独属于真主。

This universal sign incorporates another, for God did not only create the heavens and the earth. He also created “all the living creatures which He placed in them” (Verse 29) Life on our planet alone is another sign, so how should we conceive of other types of life unknown to us existing elsewhere in the universe. Life on this planet is a secret no one has yet managed to fathom, let alone aspire to initiate. It is a secret engulfed with mystery. We do not know how or from where it comes; nor do we know how it entwines with other creatures. All attempts to identify its source or nature have failed to open these closed doors. All research is necessarily confined to the development of living creatures, after they have life, and their variety and functions. Even in this limited scope, there are conflicting views and theories. Behind the curtain, however, there remains the great secret that no mental understanding can explore. It belongs to God alone.

在祂的迹象中，有那些如山一般在海中航行的船只。祂若意欲，就使风平息，于是船只便静止在海面上。在这其中，对于每一位在患难中坚忍、并且极其感恩真主的人，确实有许多迹象；或者，祂也可能因他们所作的罪行而使他们毁灭，然而祂宽恕的又何其多。那些质疑我们的启示的人，应当知道，他们无处可逃。（第32-35节）

And among His signs are the ships that sail like floating mountains through the seas. If He wills, He stills the wind, and then they lie motionless on the surface of the sea. In this there are signs indeed for all who are patient in adversity and deeply grateful to God; or else He may cause them to perish because of what they have wrought and yet He forgives much. Let those who call Our messages into question know that there is no escape for them. (Verses 32-35)

船只航行于大海之上，这是真主的另一种迹象，正如山峦一样。这是人人都能看到的迹象。它们体现了一种现象，而这一现象基于多种因素，每一种因素都是真主至高无上所设立的伟大迹象。谁创造了大海？难道有任何人或其他任何受造物能够声称是自己造了大海吗？谁赋予了大海各不相同的特性：海水的密度、海的深度，以及广阔的面积使其能够承载如此巨大的船只？那么，推动船只前进的风呢？这是《古兰经》最初启示给其听众时他们所熟知的；还有人类后来能够利用的其他力量，如蒸汽和核能，以及真主未来可能为人类提供的其他力量又当如何？是谁赋予了这些力量的特性，使它们能够推动如此庞大的船只在海上航行，以至于船只在海面上看起来就像山峦一般？

Ships that traverse the sea are yet another of God’s signs, just like mountains. It is a sign seen by all. They represent a phenomenon that is based on several factors each of which is a great sign put in place by God Almighty. Who created the sea? Can any human or any other creature claim that they made the sea? Who gave the sea its different characteristics: the density of its water, its depth and vast area allowing it to carry such large craft? Then what about the wind that moves the ships that were known to those who were the first to be addressed by the Qur’an; and what about other forces that man was subsequently able to use such as steam and nuclear power, and other forces God may place at man’s disposal in future? Who has given these forces their qualities that make them able to move such huge ships in the sea, so that they look like mountains on its surface?

“如果祂意欲，就使风静止，于是船只便停滞在海面上。”（第33节）风有时会平息，船只便静止不动，仿佛生命已离它们而去。“在这其中，对于每一位在逆境中坚忍、并深深感恩真主的人，确有明显的迹象。”（第33节）这些迹象既在于使船只得以航行于海上，也在于使船只停滞不动。凡在逆境中坚忍、对恩惠心存感激的人，都会领会这样的迹象。《古兰经》中常将坚忍与感恩并提，因为在困苦与安乐的各种境况中，它们都是信士相互关联的品质。

“If He wills, He stills the wind, and then they lie motionless on the surface of the sea.” (Verse 33) The wind may die down at times and ships will lie motionless, as though life has departed from them. “In this there are signs indeed for all who are patient in adversity and deeply grateful to God” (Verse 33) The signs are both in making the ships sail across the sea and in leaving them motionless. Such signs are appreciated by everyone who is patient in adversity, thankful for blessings. Patience and gratitude are often mentioned together in the Qur’an, as they are interrelated qualities of believers in conditions of hardship and happiness.

"或者他会因他们所作的罪行而使他们毁灭"（第34节）他可能会使船只因人们的罪过或偏离所有受造物所承认的信仰而被摧毁或沉没，不信道者除外。"而他宽恕许多"（第34节）他当然不会因人们所做的每一件罪恶行为而惩罚他们，相反，他赦免并宽恕许多。

该章又向前迈进一步,提醒他们今世在地上所拥有的一切都是短暂的。唯一持久的价值,乃是真主在后世赐予那些信仰并托靠祂的人的回报。随后,经文列举了使真正的信士成为一个独特群体的若干显著品质:

The surah takes another step forward, alerting them to the fact that whatever they have in life on earth is transient. The only lasting value is what God grants in the life to come to those who have believed and placed their trust in Him. Some of the distinctive qualities that make of true believers a separate community are then given:

凡你们所得到的，只是今世生活的享受；而真主那里所有的，则更优美、更长久，是为那些信仰并信赖主的人准备的。他们远避重大罪恶和可耻的行为；发怒时宽恕他人；响应主的召唤，谨守拜功，凡事彼此协商，并把我所赐予他们的财物施舍出来；遭受欺压时，他们进行自卫。恶行的报应是与之相当的恶行，但是谁宽恕并弥补过失，他的报酬在真主那里。真主不喜爱不义者。然而，受到欺压后进行自卫的人，是无可指责的。

Whatever you are given is but for the enjoyment of life in this world, but that which is with God is much better and more enduring. [It shall be given] to those who believe and place their trust in their Lord; who shun grave sins and gross indecencies; and who, when angered, will forgive; who respond to their Lord, attend regularly to their prayer, conduct their affairs by mutual consultation, and give generously out of what We have provided for them; and who, when oppressed, defend themselves. An evil deed is requited by an evil like it, but the one who forgives and puts things right will have his reward with God. He does not love wrongdoers. However, no blame attaches to those who defend themselves after having been wronged.

只有那些欺压他人、在大地上违背正义而肆意作恶的人，才应受到谴责。对这样的人，等待他们的是痛苦的刑罚。至于那能够忍受逆境并宽恕的人，这需要具备真正坚定的决心。（第36—43节）

Blame attaches only to those who oppress other people and transgress in the land against all right. For such, there is painful suffering in store. As for the one who is patient in adversity and forgives; this requires the exercise of a truly strong resolve. (Verses 36—43)

在本章前文中，我们已经了解了关于人类的状况。我们得知，那些被赐予启示的人分成了几类：

Earlier in the surah, we had a description of the conditions pertaining to mankind. We learnt that those given revelations divided into groups:

这些分歧是由于微小的派系之争所致，而并非源于对神圣经典以及神从挪亚、易卜拉欣、穆萨和尔撒时代为人类确立的信仰缺乏认识（愿他们都平安）。经文还指出，在那些陷入争议之人之后的各代人，对神的启示心存严重的怀疑。不用说，那些未曾接受启示、也没有使者引导他们走上正道的人，其处境更加糟糕。因此，人类需要明智的引领，以将其从其所陷入的无知深渊中拯救出来，并引导其脚步走上通向人类之主、万世之主的真主的道路。因此，神以阿拉伯语降示了这部古兰经给他的仆人穆罕默德ﷺ，并将神为挪亚、易卜拉欣、穆萨和尔撒所命定的内容纳入其中。由此，从早期历史开始的神圣启示的各个阶段便彼此相连。它所遵循的道路与它所要实现的目标是相同的。随着这一最终的启示，穆斯林共同体得以形成，承担起引领人类的责任，并树立了神圣信仰如何在人类生活中发挥作用的典范。

and such divisions were caused by petty rivalries rather than any lack of knowledge of the Divine book and the faith God established for mankind from the times of Noah, Abraham, Moses and Jesus (peace be upon them all). It also pointed out that the generations that followed those who were in dispute entertained serious doubts about Divine revelations. Needless to say, the conditions of those who did not receive revelations and had no messenger to guide them along the right path were even worse. Therefore, mankind needed wise leadership to save it from the depth of ignorance into which it had sunk and to guide its footsteps along the way that leads man to God, his Lord and the Lord of all the worlds. Therefore, God revealed this Qur’an, in the Arabic tongue, to His servant Muhammad, (peace be upon him), incorporating in it what He had enjoined upon Noah, Abraham, Moses and Jesus. Thus all phases of the Divine message, from early history, are linked together. The path it follows and the goals it aims to achieve are the same. With this final message, the Muslim community comes into existence, assuming the leadership of mankind and setting a model of how the Divine faith functions in human life.

这正是这一章所提到的真正信仰所产生的效果。全然信靠真主,是这种信仰必然包含的内容,而《古兰经》特别强调这一品质:"[这份赏赐]是为那些信道并信靠其主的人而设的。"(第36节)在阿拉伯文原文中,采用了倒装的句式,使这句话读作"他们信靠的是自己的主"。这暗示他们不信靠真主之外的任何人。这确实是信仰真主独一的第一个实际体现。信士认识真主的诸般属性,全都相信,并确信除非真主意欲,没有任何人做任何事;除非真主许可,没有任何事情发生。

Such is the effect of true belief in God to which the surah refers. To place ones complete trust in God is something such a belief entails, but the Qur’an gives prominence to this quality: “[It shall be given] to those who believe and place their trust in their Lord.” (Verse 36) In the Arabic text, the inversion mode is used so as to make the sentence read, ‘in their Lord they place their trust.’ This implies that they do not place their trust in anyone other than God. This is indeed the first practical manifestation of believing in God’s oneness. A believer knows God’s attributes, believes in them all and is certain that no one does anything unless He wills and nothing occurs without His sanction.

因此,他对真主的信靠是完全的。他所做的或所克制的一切,都是为了赢得祂的喜悦。这种感受对每一个人都是必要的。它使人能够昂首挺立,内心笃定,安然无惧,不畏任何人;能够承受逆境,在顺境中也充满知足。而对于一位渴望履行其责任的领导者而言,这种感受更是不可或缺。

Hence, his trust in God is complete. Everything he does or refrains from doing is aimed at winning His pleasure. Such a feeling is necessary for everyone. It enables man to stand with his head raised high, feeling inner certainty, reassured, fearing no one, able to withstand adversity, full of contentment in times of ease. Yet this feeling is far more necessary to a leader who is eager to fulfil his responsibilities.

"（第37节）那些远离重大罪恶和可耻行为的人。"心灵的纯洁能确保行为远离重大罪恶和可耻行为，这是健全信仰的结果，也是明智领导的必要条件。没有人能在保持心灵纯洁的同时，又沉溺于重大罪恶和可耻行为。缺乏纯洁的心灵完全不适合领导：它的指引之光会被罪恶所遮蔽。信仰提升了第一代穆斯林的敏感度，使他们得以达到纳德维所描述的标准。它使他们具备了提供前所未有、无与伦比的领导力的资格。他们仍然是后世应当效法的楷模。

“ Who shun grave sins and gross indecencies." (Verse 37) Purity of heart which ensures that behaviour is free of grave sin and indecency is a product of sound faith. It is also a necessary requirement for wise leadership. No one can maintain purity of heart and then indulge in grave sins and gross indecencies. A heart that lacks purity is totally unsuitable for leadership: its guiding light is obliterated by sin. Faith heightened the sensitivity of the first generation of Muslims enabling them to attain the standards described by Nadwi. It qualified them to provide a leadership of unprecedented and unequalled qualities. They remain the model to be emulated by later generations.

真主完全知晓人类的软弱。因此，他将担任领导职位的标准定为远离重大罪行和严重的不端行为，而不是一般的过错。他的恩典确保了小过错将被宽恕。这是他赐予我们的恩典，应当唤起我们在他面前的谦卑之心。

God is fully aware of mans weaknesses. Therefore, He has set the mark that qualifies people for the position of leadership at shunning grave sins and gross indecencies, not ordinary ones. His grace ensures that minor sins will be overlooked. This is an act of grace that He bestows on us which should arouse our feeling of humility before Him.

在列举了获得神丰厚而长久的赏赐的信士的品质之后，本章又描绘了相反的图景：那些迷失正道、行不义的人，必将遭受屈辱。

Having outlined the qualities of believers who have ample and more lasting reward from God, the surah paints the opposite picture of those who go astray and inflict injustice. They will inevitably suffer humiliation:

凡是真主使其迷误的人，就不会有任何人能引导他。

He whom God lets go astray will have no one else to protect him.

当不义者面临即将降临的刑罚时，你将看到他们高呼："还有返回的途径吗？"你将看到他们被带到火狱前，蒙羞受辱，偷偷地斜视着。信士们将说："真正的亏损者，是在复活日自己和家人都遭受损失的人。"的确，不义者将陷入持久的刑罚之中。他们将没有任何保护者来帮助他们对抗真主。谁被真主使其迷失，他就找不到出路。（第44-46节）

When the wrongdoers come face to face with the suffering [awaiting them], you will see them exclaiming, Is there any way of return?" You shall see them brought before the fire, disgraced and humiliated, looking with a furtive glance. The believers will then say: 'The true losers are the ones who have forfeited themselves and their kindred on this Day of Resurrection." Indeed the wrongdoers will fall into long lasting suffering. No protector whatever will they have to help them against God. He whom God lets go astray shall find no way forward. (Verses 44-46)

真主所意欲的事必定会发生，没有人能够改变真主所注定的走向。因此，"真主使其迷失的人，你将找不到任何能引导他的人"（第44节）。当真主根据一个人真实的心态和行为而知道他应当被任其迷失时，他"任其随己意而行"的旨意就会得以实现。那时，此人将无人能救他脱离迷误或其最终后果，也无人能协助他回归正道："当不义者面临即将临到他们的刑罚时，你将看到他们呼喊：'还有回去的途径吗？'你将看到他们被带到火狱前，蒙受羞辱与屈辱，偷偷地斜视着"（第44—45节）。

What God wills is certain to take place. No one can change a course God has determined. Hence, “He whom God lets go astray will have no one else to protect him” (Verse 44) When God knows, on the basis of a persons true attitude and actions that he deserves to be left astray, His word that this person be left to follow his own devices will be done. He will then have no one to save him from error or its ultimate results, or to assist in its retraction: “ When the wrongdoers come face to face with the suffering [awaiting them], you will see them exclaiming 7s there any way of return?1 You shall see them brought before the fire, disgraced and humiliated, looking with a furtive glance ” (Verses 44—45)

在今世，不义之人通常高傲、专横、肆意妄为。因此，他们在审判日最显著的特征便是受辱。他们看见等待自己的刑罚，骄傲便随之崩溃。他们俯首帖耳，卑微地问道："还有回去的办法吗？"这一问，既有渴望，又有绝望，明知已无可能挽救自己。他们被带到火狱前，怀着耻辱与彻底的屈辱看着它。他们抬不起眼睛，因此只敢偷偷地瞥上一眼。

In this present world, the wrongdoers are normally arrogant, despotic and transgressors. Hence, their highlighted aspect on the Day of Judgement is that of humiliation. They see the suffering awaiting them and their pride crumbles. Subdued, they will meekly ask: “A there any way of return?1 It is a question that combines eagerness and despair of any chance to save themselves. They are made to see the fire and they look at it in disgrace and utter humiliation. They cannot lift their eyes; therefore, they cast only a furtive glance.

该章向那些顽固反对先知信息的人发出命令，要求他们在那样的厄运突然降临、他们无人相助之前，回应他们的主。

Now the surah addresses those who stubbornly opposed the prophet's message with an order to respond to their Lord before such a fate comes upon them, all of a sudden, when they will be without support.

在经文中，真主向先知增添了一项指示：如果他们坚持拒绝，就应当转身离开。但他的职责只是传达讯息，他对任何人都不负责任。

A directive to the Prophet is added instructing him to turn away from them if they persist in their rejection. His task though is only to deliver his message; he is not responsible for anyone:

在真主许可的那一日到来之前，你们当响应你们的主。那一日是不可推延的。那一日，你们没有避难所，也不能否认自己的罪行。如果他们背弃，我并没有派你做他们的看守，你的职责只是传达（所托付的）信息。当我使人尝到我的恩惠时，他欢喜于此；但如果因他手所作的罪恶而遭遇灾祸，他便忘恩负义。（第47-48节）

Respond to your Lord before there comes, by God’s will, a day that cannot be put off. There shall be no refuge for you on that day, nor shall you be able to deny your sins. If they turn away, We have not sent you to be their keeper. Your only duty is to deliver the message [entrusted to you]. When We give man a taste of Our grace, he rejoices in it, but if misfortune befalls him on account of what he has done with his own hands, he is bereft of gratitude. (Verses 47-48)

既然警告和指示已经说得十分清楚,这些经文描绘了那些违抗天启、顽固拒绝归顺真理之人的本性。他反复无常:当得到真主的恩典时便欣喜若狂;一旦遭遇逆境又惊慌失措。在这种情况下,人往往逾越一切界限,对所赐予的恩典毫无感恩之心。真主说:“当我让人尝到我的恩典时,他便欣喜;但如果因他自己的双手所作所为而遭遇灾祸,他就变得绝望,毫无感恩。”(第48节)

Having made the warning and the directive abundantly clear, these verses portray the nature of the one who opposes the Divine message and stubbornly refuses to submit to its truth. He is fickle, wildly rejoicing when he is granted something of Gods grace and panicking in the face of adversity. In such a situation, man often transgresses all bounds and shows no gratitude for what he is given: “ When We give man a taste of Our grace, he rejoices in it, but if misfortune befalls him on account of what he has done with his own hands, he is bereft of gratitudey (Verse 48)

这段评论中，这一章经文明确指出，人所遭遇的任何幸福或不幸、富足或匮乏，都是由真主所注定的。因此，对于那些在祝福与灾祸面前有着这样反应的人，却背离真主，实在令人费解，因为人生的一切际遇都掌握在祂的手中。

By way of comment on this, the surah makes absolutely clear that whatever happiness or misfortune, affluence or scarcity befalls man is determined by God. It is very strange therefore for someone, who reacts in this way to blessings and misfortune, to turn away from God when He holds all the strings affecting his life:

真主拥有天地的主权。他创造他所意欲的。他随意赐予人女儿，随意赐予人儿子；或者兼赐儿子与女儿，并使他所意欲的人不生育。他是全知的，是全能的。（第49-50节）

To God belongs sovereignty over the heavens and the earth. He creates what He will. He grants female offspring to whomever He will, and male to whomever He will; or gives both male and female to whomever He will, and causes whomever He will to be barren. He is All-Knowing, infinite in His power. (Verses 49-50)

随着本章接近尾声,它再次回到其主题——启示与使命的真实性。现在它论及神与其所拣选的仆人之间这种联系的本质及其方式。它断言,这样的联系确实已经发生在最后一位使者穆罕默德ﷺ身上。这一最后的联系有一个明确的目的,即神希望达成的目标:为选择接受引导的人指引一条正直之路。

As it draws to its conclusion, the surah picks up its main theme again, which is the truth of revelation and message. It now speaks of the nature of this contact between God and His chosen servants and how it is done. It asserts that such contact has actually taken place with the last messenger, Muhammad (peace be upon him). This last contact has a definite objective God wishes to accomplish, namely, providing guidance along a straight path to whoever chooses to be guided:

任何凡人都不可能得到真主与他直接对话，除非通过启示，或隔着帷幕，或派遣使者，经真主的旨意启示他所要启示的内容。他崇高，睿智。我们就这样依照我们的命令向你[穆罕默德]启示了灵魂。你原本不知道经典，也不知道信仰，但我们使它成为光明，凭借它引导我们所意欲的众仆人。你确实是在引导走向正道，即真主的大道，天地间的一切都属于他。诚然，万事终将归于真主。（第51-53节）

It is not granted to any human being that God should speak to him except through revelation or from behind a veil, or by sending a messenger to reveal by His command what He will. He is exalted, wise. Thus have We revealed a spirit to you [Muhammad] by Our command. You knew neither revelation nor faith, but We made it a guiding with it whoever We will of Our servants. You most certainly give guidance to the straight path, the path of God, to whom belongs all that is in the heavens and earth. Most certainly, to God all things shall in the end return. (Verses 51-53)

第一段经文明确表明，没有任何人能与真主面对面交谈。阿伊莎说道：

The first of these verses makes it abundantly clear that no man is ever spoken to by God face to face. ‘A’ishah is quoted as saying:

“谁声称穆罕默德见过他的主，谁就是在讲极其严重的谎言。”[由布哈里和穆斯林辑录。] 真主与人对话有三种方式。第一种是“启示”，它直接降临，受启示者知道它来自真主。

“Whoever claims that Muhammad has seen his Lord is delivering a very grave falsehood.” [Related by al-Bukharl and Muslim.] God speaks to people in one of three ways. First, by ‘revelation’, which is given directly and the recipient knows that it comes from God.

其次,“从帷幕之后”,指神与摩西说话,而摩西请求看见神的请求被拒绝了。事实上,当神的荣耀向山显现时,他无法坚定地站立。相关的古兰经记载说:“当穆萨如期而来,他的主与他说话时,他说:'我的主啊,求你显现给我看,使我得以看见你。'主说:'你不能看见我。但你看那座山,如果它仍然稳立在原处,那么你就能看见我。'当他的主向山显现他的荣耀时,祂使山崩塌成灰。”

Secondly, ‘from behind a veil’, as God spoke to Moses whose request to see God was denied. In fact, he was unable to stand firm when Gods glory was revealed to the mountain. The relevant Qur’anic report states: “ When Moses came for Our appointment and his Lord spoke to him, he said: My Lord, show Yourself to me, so that I may look at You.9 Said [God]: 'You shall not see Me. But look upon the mountain; if it remains firm in its place, then, only then, you shall see Me.9 When his Lord revealed His glory to the mountain, He sent it crashing down.

此时我必须说，每当我诵读一节古兰经经文，或读到先知提及启示的圣训时，我都会心生战栗，试图去思考它是如何发生的。那永恒者，没有时间与空间上的限定，包容万物，没有任何事物与他相似，而凡人又如何能与他有这样的接触？这样的接触又如何以文字、句子和含义来表达？凡人如何能领受与我们所知截然不同的、神的永恒话语？

At this point I have to say that whenever I read a Qur’anic verse or a statement by the Prophet that mentions revelation, I feel a shudder as I try to think how it happened. How does such contact take place between the One who is eternal, having no defined space in time or place, who encompasses everything and has nothing that bears any resemblance to Him, and an ordinary mortal? And how is such contact then represented in words, sentences and meanings? How can a mortal receive God’s eternal word which is totally unlike what we know?

“这样如何，那样如何？”我于是对自己说：我为什么要发问呢？我既然无法想象超出凡人世界那有限空间之外的事物。事实是，这件事确实发生了，并且呈现出一种形态，如今我能在我眼前的世界中辨认出来。

How this, and how that? I then say to myself: why should I ask when I cannot imagine things beyond my limited space within the world of mortals? The truth is that this took place and was given a form which I can now recognize within my immediate world.

然而那份战栗依然存在。先知的品位确实是何等伟大。

Yet the shudder remains. Prophethood is something great indeed.

同样，一个普通人从天上接受启示的那一刻确实非常伟大。读者啊，你能和我一起感受到吗？你是否和我一样，试图想象这启示从“那里”降临？我说的是“那里”吗？不！并不存在“那里”这回事。

Similarly, the moment when an ordinary man receives revelation from on high is indeed very great. My reader, can you feel it with me? Are you, like me, trying to imagine it; imagine this revelation coming from ‘there’? Am I saying, there? No! there is no such thing as ‘there’.

启示不来自任何地点、时间、空间、方向或处境。它来自绝对者、无限者、永恒者，来自全能的真主。

Revelation comes from no place, time, space, direction or situation. It comes from the Absolute, the Infinite, the Eternal, from God Almighty.

它是对一个凡人说的：诚然，接受者是先知和使者，但他仍然局限于凡人有限的世界之中。

It is addressed to a mortal: it is true that the recipient is a Prophet and a messenger, but he remains confined to the limited world of mortals.

这是一种如此美妙而神奇的接触,只有上帝才能使之成为现实,而唯有祂知道它如何成为现实。亲爱的读者,你能体会我试图通过这些断断续续的句子所表达的感受吗?的确,当我试图思考这一伟大事件时,我内心深处所经历的一切,我自己也不知道自己在说什么。这件事在本质和形式上都是神奇的。它在上帝的使者在世期间曾多次发生,也有数人亲眼目睹了其中的某些方面。

It is such a wonderful and miraculous contact which can only be made a reality by God who alone knows how it becomes reality. My reader, do you appreciate the feelings I am trying to portray in such disjointed sentences? Indeed, I do not know what I am saying about what I experience in the depths of my heart as I try to contemplate this great event, which is miraculous in both nature and form. It took place on numerous occasions during the lifetime of Gods messenger. Several people saw some aspects of it with their own eyes.

这样，我已借我的命令向你[穆罕默德]启示了一个灵。你从前并不知道天启，也不知道信仰，但我使它成为光明，凭它引导我所意欲的仆人。你必定引导人走上正道，即真主的道路，天上和地下的一切都是他的。诸事终必归于真主。（第52-53节）

Thus have We revealed a spirit to you [Muhammad] by Our command. You knew neither revelation nor faith, but We made it a light, guiding with it whoever We will of Our servants. You most certainly give guidance to the straight path, the path of God, to whom belongs all that is in the heavens and earth. Most certainly, to God all things shall in the end return. (Verses 52-53)

正是通过这样的接触,启示降临到先知身上:“这样,我借着我的命令向你[穆罕默德]启示了一个灵魂。”(第52节)这一过程与先前使者所获得的启示相同,即把一个“灵魂”带给先知,这灵魂赋予心灵以生命,激励人们去行动并践行神圣的讯息。ﷺ

It was by means of such contact that revelation was given to the Prophet: “ Thus have We revealed a spirit to you [Muhammad] by Our command^ (verse 52) The process was the same as revelation granted to earlier messengers, bringing to the Prophet a 'spirit' that gives life to souls, motivating them to act and implement the Divine message.

“你原本既不知道启示，也不知道信仰。”（第52节）《古兰经》以这样的话描述先知在受启示之前的心灵状态。先知此前已听闻启示与信仰，因为阿拉伯人知道其他拥有经典、信奉明确信仰的群体。这句经文所指的，并不是对这些事情的单纯了解。它所指的是启示如何影响先知的心灵与良知，以及他如何与启示相互作用。在这灵魂奉真主之命降临给他之前，他确实从未体验过这些。

“ You knew neither revelation nor faith." (Verse 52) The Qur’an describes the Prophets soul prior to revelation in this way. The Prophet had heard of revelation and faith before, because the Arabs were aware of other communities that had scriptures and believed in a well-defined faith. It is not the mere knowledge of such matters that this statement refers to. The reference here is to how revelation affected the Prophet’s heart and conscience and how he interacted with it. He certainly experienced nothing of this before this spirit was revealed to him by God’s command.

“但我们使它成为一道光明，借它引导我们仆人中我们所意欲的人。”（第52节）这就是通过此启示所赐予的讯息的整体性质。它是一道光，使被它引导的心灵获得喜乐。“你确实是在引导你走上正路，即真主的道路。”（第52-53节）这里特别强调把引导与真主的意欲联系起来，明确表明：唯有祂，依据祂自己的知识（这知识不与任何人分享），才把引导赐予祂所意欲的人。先知只是被选定来实现真主意愿的媒介。他并不能在人心中开启引导；他只是传达真主的讯息，而这讯息为实现真主的意愿打开了道路。

“But We made it a light, guiding with it whoever We will of Our servants." (Verse 52) This is the total nature of the message given through this revelation. It is a light that imparts happiness to those hearts that are guided by it. “ You most certainly give guidance to the straight path, the path of God." (Verses 52-53) Special emphasis is placed here on relating guidance to God’s will, making it clear that He alone grants it only to whom He will on the basis of His own knowledge, shared with no one else. The Prophet is only the means chosen to fulfil God’s will. He does not initiate guidance in people’s hearts. He only delivers God’s message which opens the way to the fulfilment of God’s will.