以西奈山起誓；以展开的书卷中所写的经典起誓；以常有人朝拜的殿宇起誓；以高耸的苍穹起誓；以翻腾的大海起誓：你主的惩罚必定降临，无可阻挡。

By Mount Sinai; by a scripture inscribed on unrolled parchment; by the much-visited House; by the vault raised high; by the swelling sea; your Lord's punishment will indeed come to pass. Nothing can stop it.

那一天，天空将剧烈震荡、摇摆不定，大山将被移离原位。那一天，否认真理、在虚妄的琐事中嬉戏的人有祸了。那一天，他们将被猛力推入火狱，并被告知：“这就是你们过去所否认的火狱！这难道是魔术吗？还是你们看不见？你们进去焚烧吧！无论你们忍耐与否，对你们都是一样的。你们只是在报应自己所做的事。”（第1至16节）

On the day when the sky will shake and reel, and the mountains will move away. Woe on that day to those who deny the truth, who idly play with vain trifles. On that day they will be irresistibly thrust into the fire of hell, [and told:] 'This is the fire you used to deny! So is this sorcery, or do you not see? Burn in it! It will be the same whether you bear it with or without patience. You are being requited for what you have done. (Verses 1-16)

这些短小的经文采用了变化的押韵结尾和始终保持的平稳节奏。在阿拉伯文原文中，它们以只有一个词的经文开始，然后是由两个词组成的经文，接着词数逐渐增加，直到本节最后一节经文有12个词，但同样的有力基调始终得以保持。

These short verses use varied rhyming endings and a measured cadence which they maintain. In the Arabic text, they begin with a verse with just one word. Then the verses combine two words, then add more words until we have the last verse in this section of 12 words, yet the same powerful note is maintained.

第一节经文的阿拉伯原文是"Wat-Tur"，这里译作"以西奈山起誓"。阿拉伯语词"Tur"指长有树木的山。此处它很可能指《古兰经》中记载的那座山，即穆萨（摩西）领受法版的故事中的山。整体语境是：真主以这些神圣之物起誓，确证一件重大的事情必将发生。

The first verse reads in Arabic as Wat-Tur, translated here as By Mount Sinai. The Arabic word, Tur, means a mountain with trees. Here, it most probably refers to the mountain mentioned in the Qur’an, in Moses’ story where he received the tablets. The overall ambience is one of sacred objects stated in an oath by God confirming that something momentous will certainly take place.

“写在展开的羊皮纸上的经典”，很可能指的是为穆萨写在石板上的那部经典。这一理解与第一节经文中提到的西奈山相吻合。

The scripture inscribed on unrolled parchment refers, most probably, to the book of Moses which was written for him on the tablets. This reading fits well with the mention of Mount Sinai in the first verse.

然而，一些学者认为，所指的是天上的“被保护的泐赫”（al-lawh al-mahfuz），因为这与随后提到的“受众多朝拜的殿堂”和“高高升起的穹顶”相符。这同样是一种明确可能的理解。

However, some scholars say that the reference is to the ‘imperishable tablet’ in heaven, as this fits with what follows, referring to the much- visited House and the vault raised high. This again is a clearly possible meaning.

"Bayt al-Ma'mur"这一称谓可能指天房（克尔白），但更有可能指天上天使崇拜的一座房屋。一段关于先知夜行升天细节的圣训（其可靠性已得到认定）引述他的话说："然后我被带到了Bayt al-Ma'mur（众人常往之殿）。"

在这一切之中，本章对那些否认神圣启示之真实性的人发出了更为严厉、更令人畏惧的警告；它还祈求全能的真主加速对他们的惩罚：“届时，否认真理、沉溺于虚妄嬉戏的人有祸了。”（第11-12节）

In the midst of all this, the surah hurls on those who deny the truth of the divine message something more serious and frightening; namely, a prayer hastening their punishment by the Almighty: “ Woe on that day to those who deny the truth, who idly play with vain trifles(Verses 11-12)

不言而喻，神的一次"判定"，指的是一个无法避免、必定会实现的宣告，即在那可怕的日子里：天空震动、摇摆，群山崩解消逝。所有这些可怕的景象彼此印证，压倒那些仍在玩弄虚妄琐事的真理否认者。

Needless to say, a prayer by God means a sentence that is impossible to avoid, certain to come to pass, on that fearful day when the sky shakes and reels and the mountains slip away. All these terrible aspects thus confirm one another and overwhelm the deniers of truth who continue to play with vain trifles.

这段描述首先适用于异教的阿拉伯人，他们原始的信仰、站不住脚的观念以及他们的生活方式，《古兰经》在多处对此有所描述。这一切都只是儿戏，毫无严肃可言。

This description applies in the first place to the pagan Arabs, their primitive beliefs, insupportable concepts and their way of life which the Qur’an describes in several places. It is all trifling play, nothing serious.

他们的表现就像一个人在湖中间四处闲逛，并不打算游到岸边。然而，这一描述同样适用于任何以伊斯兰以外的其他观念为生活基础的人。我们若不考察人们熟知的种种观念——它们体现在信仰、传说或哲学之中——并将其与伊斯兰关于人类存在（尤其是）以及宇宙存在（总体而言）的观念加以比较，就无法领会这一点。所有观念，哪怕是出自著名哲学家之手的观念，与伊斯兰和《古兰经》所阐明的简单、深刻而有力的真理相比，似乎都不过是孩童探求真理的尝试。这一伊斯兰观念直接诉诸人的天性，不需费力，也不复杂。人的天性会立即作出回应，因为呈现在它面前的内容与其内在固有的深刻真理完美契合。它阐明了人与宇宙的关系，也阐明了宇宙与其造物主之间的关系。

They play like one hanging around in the middle of a lake, not aiming to reach the shore. Yet the description equally applies to anyone who leads their life on the basis of any concept other than the Islamic one. We cannot appreciate this unless we examine well known human concepts, as reflected in beliefs, legends or philosophies, and compare these with the Islamic concept of human existence in particular and the existence of the universe generally. All concepts, even those advanced by famous philosophers seem to be no more than childrens attempts to arrive at the truth as compared with the simple, profound and powerful truth as expressed by Islam and the Qur’an. This Islamic concept puts its address directly to human nature, free of exertion or complexity. Human nature immediately responds because what is presented to it fits perfectly with the profound truth inherent in it. It explains its relation to the universe, as well as the relation between the universe and its Creator.

当我阅读不同哲学家提出的理论和观念时,常常对他们为解释宇宙的存在及其种种关系所付出的艰苦努力感到诧异。他们看上去就像一个孩子在试图解决一道极其复杂的数学题。而我再看《古兰经》所呈现的那种清晰、简明、易懂而自然的阐述方式,它没有曲折,也没有繁复。这本是意料之中的,因为《古兰经》对宇宙的解释出自宇宙的创造者之口。哲学家们的尝试,则是宇宙中的一小部分试图解释宇宙的整体,这样的努力所得的结果,是早已注定的。与《古兰经》所提出的成熟、健全而全面的观念相比,那些尝试便显得杂乱无章、荒谬可笑,如同儿戏。然而,仍有一些人放弃了《古兰经》的图景,转而采纳那些混乱的尝试!一个人可能受到某些不完善或偏离正道的人类观点的影响,去解释生命、人类的存在和宇宙,结果陷入困惑。然后,他若聆听《古兰经》中论及他所苦思之问题的几节经文,便会找到慰藉、光明与稳定的准则。他会发现一切都各得其所,事实稳固,安居其位。他将因《古兰经》所呈现的清晰真理而安心。所有的困惑与忧虑,都将烟消云散。

这一章的第二部分充满了兴奋之情，带来慰藉与喜悦，尤其是在前面那些赤裸裸的痛苦场景之后。

The second section of the surah is one of excitement, spreading comfort and happiness, particularly after the preceding scenes of outright distress:

信士们将身处花园和乐园之中,欣喜于主所赐予他们的一切;因为他们的主已使他们免受烈火之苦。"你们因所行善功而享受,尽情地吃喝,安然自在。"他们将斜倚在排列整齐的床榻上,我将使他们与眼睛美丽的伴侣配对。至于那些子孙以信仰跟随他们的信士,我将使他们与子孙团聚;我不会因他们的善功而减少对他们的任何报酬。然而,每个人都要为自己所行的负责。我按照他们所喜爱的,供给他们水果和肉食。他们传递着一杯酒,饮后不会引起无益的言语,也不会引起罪过。他们将有同类的少年为他们侍奉,洁白如藏于蚌壳中的珍珠。他们将彼此相向,互相询问。他们会说:"当我们还与家人同住时,我们常怀畏惧,所以真主恩待了我们,使我们免受热风的烧灼之苦。我们过去常向祂祈祷,祂是至仁的,是至慈的。"(第17至28节)

The believers will be in gardens and in bliss, rejoicing in all that their Lord will have granted them;for their Lord will have warded off from them the suffering of the blazing fire. Tat and drink with healthy enjoyment as a reward for what you have done.’ They will recline on couches arranged in rows, and We shall pair them with companions having most beautiful eyes. As for the believers whose off spring follow them in faith, We shall unite them with their offspring; and We shall not deny them anything of the reward for their deeds. Yet every individual will be held in pledge for his own deeds. We provide them with fruit and meat as they desire. They pass around a cup which will not lead to idle talk or to sin. They will be waited upon by youths of their own, [as pure] as pearls hidden in their shells. They will turn to one another, asking each other. They will say: 'When we were still living with our kinsfolk, we were full of fear, and so God has been gracious to us, and warded off from us suffering through the scorching wind. We used to pray to Him: He is the Beneficent, the Ever Merciful.' (Verses 17-28)

这一幕贴近物质上的安逸。它属于那种在早期阶段触动人心的场景，以精致的形式诱惑人的灵魂，使其追逐肉体的享受。它与那种粗糙而痛苦的煎熬形成对比，而那些对真理视而不见的人，正是要面对这种煎熬。

This scene is close to material comfort. It is of the type that addresses feelings in the early period, tempting the human soul with physical pleasures in their refined form. It contrasts with the scene of crude painful suffering that those who are oblivious to the truth have to face:

“信士们将在乐园和福乐之中，欣然享受主所赐予他们的一切；因为主已使他们免受烈火的刑罚。”（第17-18节）单是免受前面所描述的烈火之苦，便已是莫大的恩典。

“ The believers will be in gardens and in bliss, rejoicing in all that their Lord will have granted them; for their Lord will have warded off from them the suffering of the blazing fire.” (Verses 17-18) Just mere protection from the suffering of the fire which has already been described is a great blessing.

那么，当这一点与进入乐园和幸福相结合时，又该如何看待呢？此外，这些信士享受真主赐予他们的一切。这一切都是安逸与奢华，加上款待与尊荣：“你们因为所行的善功，可以愉快地吃，尽情地喝。”（第19节）这本身就是一种莫大的恩惠。

How is it to be viewed then when it is coupled with admission into gardens and bliss? Moreover, these believers enjoy what God provides them with. It is all comfort and luxury plus hospitality and honour: “Eat and drink with healthy enjoyment as a reward for what you have done” (Verse 19) This in itself is a great blessing.

这一段经文开始了一系列修辞性的问句，节奏明快，陈述了清晰的事实，并消除人心中可能残留的疑虑。这一段充满了有力的挑战，没有任何人的心能够抗拒：

The surah now begins a series of rhetorical questions fashioned to a fast beat, presenting clear facts and addressing any remaining doubts the human soul might have. This round is full of strong challenges which no human heart can withstand:

所以,[先知啊,]你要提醒人们。你凭主的恩典,既不是占卜者,也不是疯子。还是他们说:他不过是个诗人,让我们等着时运会给他带来什么灾祸吧!你说:"你们等着吧,我也与你们一同等待。"难道是他们的理智驱使他们持这种态度吗?还是他们只是傲慢的人?还是他们说:他是自己编造的吗?他们的确不信。如果他们所说的是真实的,那就让他们拿出与之相似的言辞来吧。他们是被无中生有地创造出来的吗?他们是造物主吗?他们创造了天地吗?不,他们没有信仰。他们拥有你主的宝库吗?还是他们掌握着至高的主宰权?或者他们有一架梯子可以攀登,以便窃听[天界的秘密]?让他们的窃听者拿出清楚的证据来吧。难道他只有女儿,而你们却有儿子吗?你[先知啊],你向他们索取报酬,以致他们背负沉重的债务吗?他们掌握了隐秘之事的知识,以至于能把它записать下来吗?还是他们想要陷害你?那些不信的人,才是真正落入陷阱的人。难道他们还有除真主以外的神明吗?

So, [Prophet,] remind people. By the grace of your Lord, you are neither a soothsayer nor a madman. Or do they say, He is but a poet; let us await whatever misfortune time will bring him. ’ Say: 'Wait if you will. I too am waiting.’Is it their reason that prompts them to take this attitude? Or are they simply arrogant people? Or do they say, He has fabricated it himself?' They certainly do not believe. Let them, then, produce a discourse like it, if what they say is true. Were they created out of nothing? Were they the creators? Did they create the heavens and the earth? No. They have no faith. Do they possess your Lord's treasures? Or are they in ultimate control? Or have they a ladder to climb, in order to eavesdrop [on heavens secrets]? Let their eavesdropper produce a clear proof Is He to have only daughters and you sons? Do you [Prophet] demand a payment from them that would be burdened with debt? Do they have knowledge of the hidden reality so that they can write it down? Or do they want to entrap you? It is the unbelievers who are truly entrapped. Have they, then, any deity other than God?

崇高无上的真主远超他们所妄加的一切。即使他们看见天上有一块崩塌下来，他们也会说："这不过是一团层层堆叠的云！"（经文 29-44）

Exalted is God far above anything they associate with Him. Even if they see a part of the sky falling down, they would say, It is but a mass of clouds!' [Verses 29-44)

“所以，你要提醒众人。”（第29节）这是对先知说的。他应当继续提醒众人，不因他们粗鲁无礼的举止或虚假的指控而退缩。他们曾说他是占卜者，或是疯子。这两种说法之所以相连，是因为人们普遍认为占卜者的信息来自精灵（jinn），而疯癫的人则是被精灵附身。因此，魔鬼是这两种说法的共同因素。他们之所以用“诗人”或“巫师”来形容先知ﷺ，是因为他们被《古兰经》震撼了。它的表达方式对他们来说是如此陌生，尽管他们天生就极其善于言辞。既然他们连承认这是神的话语都做不到，他们便觉得需要为它胜过他们自己或他人所能说出的一切，找出某种看似合理的解释。于是他们声称，它是由精灵传授的，或是精灵协助写成的。他们断言，诵读它的人，即穆罕默德ﷺ，要么是从精灵那里获得信息的占卜者，要么是依赖精灵之助的巫师，要么是有一个精灵朋友的诗人，要么是被精灵附身、才能说出如此美妙言辞的疯子。

The address here is to the Prophet:“So, remind people. ” (Verse 29) He should continue to remind people, undeterred by their rude and impolite behaviour or their false accusations. They used to say of him that he was a soothsayer, or a madman. These two descriptions are linked by the common notion that soothsayers received their information from the jinn, and that the jinn possessed those who were mad. Thus, the devil was the common element in both descriptions. What made them use either adjective - poet or sorcerer - to describe the Prophet was the fact that they were overwhelmed by the Qur’an. Its address was so unfamiliar to them even though, by nature, they were highly eloquent. Since they could not even think of admitting that it was God’s word, they felt that they needed to provide some plausible explanation for its superiority over anything they or others could say. Hence they claimed that it was imparted by the jinn, or that the jinn helped in its composition. They alleged that the man reciting it, i.e. Muhammad, was either a soothsayer receiving information from the jinn, or a sorcerer relying on the jinn's help, or a poet who had z jinnee friend, or a madman possessed by a jinnee who gave him such wonderful speech.

此时，本章指示先知放任他们不管。他们必将面对本章开头提到的那一日，以及它将带给他们的严厉惩罚。先知应当坚忍于主所命定的一切，而他的主正以关怀眷顾着他。他应当在清晨醒来时、在深夜里，以及在星辰隐没的时候，赞颂他的主。

At this point, the surah instructs the Prophet to leave them alone. They will certainly face the day mentioned at the beginning of the surah and the severe punishment it will bring them. He is to remain steadfast in the face of whatever is determined by his Lord who bestows His care on him. He is to glorify his Lord when he wakes up early in the morning, in the depths of the night and at the time when the stars disappear:

所以，你就由他们吧，直到他们遭遇那雷击般的日子。那一天，他们的任何诡计都无济于事，他们也得不到任何援助。在此之前，不义者还将遭受更多的刑罚，但他们大多数人并不知道。所以，你要耐心等待你的主的判决，你确是在我的监护之下。当你起身时，你要赞颂你的主，赞美他，当你夜间，以及群星隐没的时候，你也要赞颂他的超绝万物。

Leave them, then, until they face the day when they will be thunderstruck; the day when none of their scheming will be of any avail to them, when they will receive no support. Closer at hand more suffering awaits the wrongdoers, but most of them are not aware of it. So, await in patience your Lord's judgement; for you are under Our watchful eyes. Extol your Lord's limitless glory and praise when you rise, and extol His glory at night, and at the time when the stars retreat. (Verses 45—49)

这段经文以明确的警告开始,警告人们那可怕之日将会发生的事:号角第一次吹响时,众人都将陷入极度的惊骇之中。这发生在复活之前不久,届时任何事都无法获益,也不会从任何方面得到援助。

This final passage begins with a clear warning against what will happen on that frightening day when the trumpet is first blown and they are all totally stunned. This takes place shortly before the resurrection, when nothing will be of benefit and no help can be expected from any quarter.

如果他们在今世还能够谋划和行动,那么,那一天到来时,任何事都无法阻止。然而,在那之前,他们还会遭受另一种苦难。经文并未具体说明这是什么,但它必定会发生:"在此之前,不义者还将遭受更多的苦难,但他们大多数人并不知晓。"(第47节)

If, in this life, they are able to scheme and take action, nothing can stave off what will happen on that day. However, they will also endure another type of suffering before that. This is left unspecified, but it is certain to happen: “ Closer at hand more suffering awaits the wrongdoers, but most of them are not aware of it." (Verse 47)

于是,这场长久而坚决的抨击就此结束,使不信者直面等待着他们的严厉惩罚,一种即将降临,另一种将在之后发生。随后,这章经文转向先知,他曾是那些虚假指控的目标。他被命令以忍耐面对这样的逆境。他应当坚定不移,继续努力传达真主的信息,并把裁决交给真主,由祂决定祂所愿意的一切:"你应当耐心等待你的主的判决"(第48节)。

Thus this long and determined attack is concluded, bringing the unbelievers face to face with the severe punishments that await them, one close at hand and the other to occur later. The surah then speaks to the Prophet who was the target of their false accusations. He is instructed to face such adversity with patience. He is to remain steadfast, continuing his efforts to advocate Gods message, and to leave the decision to God who determines whatever He will: “So, await in patience your Lord's judgementy (verse 48)