当那必将发生的事情发生的时候，届时没有人会否认它已经发生，它会使一些人卑下，使另一些人高升。

When that which is certain to happen will have come to pass no one will then deny its having come to pass, abasing [some], exalting [others].

当大地被猛烈震动，群山崩塌，化为飞扬的细尘。（第1-6节）

When the earth is violently shaken and the mountains crumble away and scatter abroad into fine dust. (Verses 1-6)

这段开篇显然是为了给这一令人敬畏却不可避免的事件增添悬念。它采用了一种特殊的写法来体现这一点。两次以“当……时”这一条件句开头，却都没有说明结果或后果。第一次说：“当那必然发生的事降临的时候，没有人能否认它的发生，它贬低了一些人，抬高了另一些人。”（第1-3节）但它没有说明这一不可避免的事件降临时会发生什么，只是说它的发生是无可否认的。接着，这一章又以另一个条件句开启新的段落：“当大地被猛烈地震撼，山岳被粉碎、飞散成细尘的时候。”（第4-6节）同样，这一章没有告诉我们这一极其骇人的事件之后会发生什么。因此，我们留下的印象是，这一切只是对某些结果的铺垫，而这些结果是如此可怕，以至于任何言语都无法充分描述。

This opening is clearly intended to add suspense to its presentation of this awesome but inevitable event. It employs a special style that clearly indicates this. Twice, it begins a conditional sentence, employing the word when’, without finishing what the result or the outcome will be. It first says: “ When that which is certain to happen will have come to pass no one will then deny its having come to pass, abasing [some], exalting [others]” (Verses 1-3) But it does not say what will take place when this inevitable event comes to pass. It simply says there can be no denying that it will happen. Without saying what comes next, the surah commences a new beginning with another conditional sentence: “ When the earth is violently shaken and the mountains crumble away and scatter abroad into fine dust.” (Verses 4-6) Again, the surah does not tell us what happens after this exceedingly alarming event. Thus we are left with the impression that all this is merely an introduction to results that are so frightful that no words can adequately describe them.

这种特殊的风格尤其契合该章开篇所描绘的极其可怕的景象。该章以“al-wāqi‘ah”一词指称复活之事，此词的本义主要是指猛然坠落之物。这个词的读音本身便给人一种印象：一件沉重之物从高处落下，然后停留在无法被移动或移除的地方。

This special style particularly suits the extremely frightening image the surah opens with. The surah denotes the event of resurrection by the term al-wdqi(ah, which primarily refers to something that falls hard. The very sound of the word gives the impression of a heavy object dropping from a high position and then settling where it cannot be moved or removed:

“没有人会否认它的发生”（第2节）。当这件沉重之物坠落时，我们可以预料它会引起骚动或震动。这一预期在经文所描述的事件中得到了印证：它会“贬低一些人，抬高另一些人”（第3节）。它必将使那些在今世受人敬仰的人失势，也会使那些生前被认为毫无尊严的人升高。在真主的天平上，标准与价值将被重新摆正，而在今世，它们曾经是失衡的。

“No one will then deny its having come to pass” (Verse 2) As this heavy object falls, we expect it to produce some turmoil or shaking up. This expectation is fulfilled as the event is described as “abasing [some] exalting [others].” (Verse 3) It will certainly put down people who were looked up to during their lives on earth, and it will elevate others who were thought of as commanding little respect. Standards and values will be set straight in God’s scale, after they have been out of balance in this world.

当这个剧烈震撼的场景结束时，我们接着看到这一不可避免之事的影响：有些人被提升，有些人被贬低。这发生在每个人都面对各自不同命运的时候：

As this strongly shaking scene concludes, we are then introduced to the effects of this inevitable event as some people are elevated while others are abased. This takes place when everyone faces their different fate:

你们将被分为三类：有右边之人——那是怎样的人呢？还有左边之人——那是怎样的人呢？还有先行者，他们将是最先到达的人。

You shall be divided into three classes: There are the people of the right side: what people are they? And the people of the left side: what people are they? And there are those to the fore, who shall be foremost.

（第7-10节）

(Verses 7-10)

这里的人被分为三类，这与古兰经中大多数其他经文将人分为两类的做法不同。这章经首先提到右边的人，但并未向我们说明他们的详情。相反，经文就他们发问，从而增强了期待之感：“右边的人——右边的人是怎样的人呢？”（第8节）对于相反的一类，也采用了同样的方式：“左边的人——左边的人是怎样的人呢？”（第9节）

Here, people are divided into three groups, unlike in most other Qur’anic statements where they are shown to be in two groups. The surah first mentions the people of the right side, but does not give us any details about them. Instead, a question is asked about them, enhancing the feeling of expectation: “ There are the people of the right side: what people are they?” (Verse 8) The same method is used for the opposite group: “And the people of the left side: what people are they?” (Verse 9)

然后提到第三组，他们是走在最前面的人。

The third group is then mentioned, and these are the ones to the fore.

他们都以同一种品质被描述，即走在众人之前：“先行者，他们是最先行的人。”（第10节）仿佛这章经文在说：他们就是这样的人，这已足够。无需再多作描述，多说也无益。

They are described by the same quality of being ahead of all: “there are those to the fore, who shall be foremost.” (Verse 10) It is as if the surah says these are the ones, and this is enough. No further description is necessary, it would add nothing.

随后，该章提到了他们在主面前的地位，并详细描述了主为他们预备的恩赐。这一切都以听众能够理解的方式加以叙述，并参照他们自身的知识与经验。

The surah then mentions their position with their Lord and describes in detail what blessings He has prepared for them. This is all described in a way that the addressees can understand, in light of their own knowledge and experience:

这些人将被置于最接近真主的地位，居住在极乐的花园中。他们中的许多人来自早期，少数来自后来的世代。他们将斜倚在镶嵌着金饰的卧榻上，彼此相对而坐。长生不老的少年将捧着杯盏、水壶和盛满来自清澈泉水的酒杯来侍奉他们。饮用此水，他们不会头疼，也不会神志昏迷。他们可以随意挑选各种水果，也可以享用自己所想要的任何禽类的肉。他们面前将有眼睛又大又美丽的伴侣，如同藏于蚌中的珍珠，这是对他们生前所行之善的报酬。在那里，他们听不到无益的废话，也听不到罪恶的言语，只听到"和平！和平！"的问候。（第11-26节）

These will be brought nearest to God, in gardens of bliss. A good many of them are from earlier times and a few from later generations. On goId-encrusted couches they will recline facing each other. Immortal youths shall wait upon them with goblets, ewers, and cups filled with water from unsullied springs. From it they will not be dispersed, nor will they be in short supply. And with fruit of any kind they may choose, and with the meat of any fowl they may desire. There will before them companions with large beautiful eyes like hidden pearls: a reward for what they used to do. There they will hear no idle talk, no sinful speech, only the saying, 'Peace! Peace'. (Verses 11-26)

该章在前面提到优胜者一组之后，又以同样详细的笔调描述第二组人的境况，而这一组在开篇时曾被简略提及。关于他们在来世的状况，此处恰当地给出了详细说明，并以开篇所提出的同一问题作为开端，以显示其严肃与敬畏之感：“右边的人，他们是什么人呢？”（第27节） 这一组人同样享受着富足而快乐的生活，但其描述中带有一种游牧生活的粗朴之感。它满足了游牧民族的一切需要，正如他们所能想象的最舒适与幸福的生活。因此，经文说：“他们将住在无刺的莲枣树中间。”（第28节）莲枣树以多刺著称，而此处的莲枣树却是无刺的。“还有层层相叠的含笑树”（第29节）。含笑树是一种多刺的豆科树木，在阿拉伯半岛的汉志地区广为人知。然而，天堂中的含笑树没有刺，果实丰硕，并且布置得使人真正感到舒适。“伸展的树荫，不断流淌的水”（第30-31节）。这些都是贝都因人梦寐以求的舒适之物。

The surah follows this account of the superior group with a similarly detailed one of the second group, to which a quick reference was made in the opening of the surah. The details of their situation in the life to come are now provided at the right point, beginning with a repetition of the same question posed at the outset that gives a sense of seriousness and awe: “As for those on the right, what people are they?” (Verse 27), This group are also enjoying a luxurious and happy life, but its description gives a sense of nomadic roughness. It answers all the needs of a nomadic people as they can best imagine a life of comfort and bliss. Thus, “They will dwell amid thorn less lote trees.” (Verse 28). The lote tree is known for its thorns, but here it is thornless. “And flower clad acacias” (Verse 29) The acacia is a thorny type of leguminous tree well known in the Hijaz region of Arabia. However, the acacia trees in heaven are without thorns, have abundant fruit and are so situated as to enable real comfort. “ With extended shade, constantly flowing water” (Verses 30-31) These are all types of comfort dreamt of by the bedouin.

“硕果累累，取之不尽，触手可及。”（第32-33节）这些在此未作详述，因为前文已经列举过贝都因人熟知的各种果实。“（斜倚于）高高的卧榻之上。”（第34节）

“Abundantfruits, unfailing, never out of reach.” (Verses 32-33) These are left undetailed here, after having already outlined those types well-known by name to the bedouins. “ [Reclining on] couches raised high.” (Verse 34)

这些卧榻并没有被描述为镶嵌黄金，也没有被描述为饰有精美的刺绣。它们只是被称为“高高升起”。“高高升起”一词蕴含双重含义，既指物理上的高度，也指精神上的高度，二者相辅相成。

These couches are not described as gold-encrusted, nor as having fine embroidery. They are merely ‘raised high’. Raising high contains a double meaning, physical and mental, both of which complement each other.

当它们被高高抬起时，两种含义便汇合了。就位置而言，它们远离一切污秽，保持洁净。另一方面，精神上的高洁也远离一切沾染。因此，关于他们所享恩惠的下一个方面，描述了他们在天堂中的伴侣："我们将以完美的造化创造她们。"（第35节）这些伴侣，或者是新的伴侣，指真主从原本居住在天堂中的造物中为他们指派的伴侣；或者是他们在今世的妻子，在她们复活后以处女之身、正值青春韶华的状态出现，"使她们成为处女。"（第36节）她们"充满爱意，年岁相当"（第37节），并且是专为"右边的人"而特别安排和奉献的。（第38节）

As they are raised high, both meanings converge. In position, they are far removed from all types of impurity, kept clean. Mental elevation, on the other hand, is also far removed from all that stains. Therefore, the next aspect of their blessing describes the companions they have in heaven: “ We will have brought forth [their mates] in perfect creation.” (Verse 35) These mates are either new ones, referring to the mates God assigns them from among the creatures that originally dwell in heaven, or they are their wives in this world, after they have been resurrected as virgins in the prime of youth, “making them virgins.” (Verse 36) They are “full of love, of matching age ” (Verse 37) And they are specially assigned and devoted “for those on the right.” (Verse 38)

这一章的第二部分旨在全面确立伊斯兰信仰，而其中的重点则放在复活与来世的问题上。这体现了《古兰经》对待人性的方式：运用能够激发信仰的迹象，温和地触动人心，并以浅显易懂的方式阐述重大问题。

The second part of the surah aims to establish the Islamic faith in full, but the issue of resurrection and future life receives the main focus. This provides an example of the Quranic method of addressing human nature, utilizing indicators that encourage faith. It makes a gentle address to peoples hearts as it presents great issues in an easy to understand way.

《古兰经》将我们熟悉、在生活中屡次重复出现的种种现象，呈现为确立普遍规律的重大事实。由此，它将这些现象塑造成一种深刻而全面的信仰，给出关于存在的完整观念。它也以这些现象作为引人深思的方法，唤醒理智与心灵，激发情感。如此，人们便能清楚地理解那些宇宙现象——它们常常一直摆在眼前，人们却可能浑然不觉。人们也能更好地觉察自身之内所发生的种种奇妙之事。

The Qur’an presents phenomena that are very familiar to us and often repeated in our lives as great facts setting clear universal laws. It, thus, moulds this into a profound and comprehensive faith giving a complete concept of existence. It also uses such phenomena as a method for reflection, alerting minds and souls and awakening feelings. Thus people are able to clearly understand universal phenomena that they may often be oblivious to, despite the fact that they are always before their eyes. They can also be better aware of wonders that take place within their own selves.

《古兰经》在向人类发出的召唤中，并不依赖少数个别的神迹。它不要求人们去寻找那些远离他们、远离他们的生活和身边自然现象的奇迹与迹象。它也不借助精深的哲学理论、复杂的智力活动，或者无人能够亲自进行的科学实验，来向人们呈现它所倡导的信仰。

The Qur’an does not rely on a few individual miracles in its address to mankind. It does not require people to look for miracles and signs that are far removed from them, their lives and immediate natural phenomena. It does not lead them through sophisticated philosophical theories, or complex mental tasks, or through scientific experiments that no one can undertake in order to present them with the faith it advocates.

他们自身也是神所造的，他们所处的周遭自然现象，都是祂的创造。祂所造的每一样事物之中都有奇迹。这部古兰经正是祂自己的经典。那位引导他们去认识自身及周围世界中这些奇迹的，只是把他们眼前已经发生、早已熟悉的事物指示给他们，而他们因为长久习以为常，并不懂得珍视这些。祂为他们开启双眼，使他们能够体会其中伟大的奥秘，即祂的创造大能与祂绝对的独一。这是作用于他们自身构造之中、也遍布他们周围宇宙之中的永恒法则的奥秘。这法则体现着信仰的明证，并唤醒他们的本性去认识这些明证。

They themselves are of God’s own making, and the natural phenomena in their immediate world are all His creation. There is a miracle in everything He makes. This Qur’an is His own book. The One who takes them by the hand to such miracles within themselves and in the world around them is simply highlighting to them what is familiar and happening before their own eyes, yet they do not appreciate this because of long familiarity with them. He opens their eyes to these so that they can appreciate their great secret, the secret of His creative power and His absolute oneness. It is the secret of the eternal law that works within their own constitution and throughout the universe around them. It is the law that embodies the proofs of divine faith, alerting their nature to these proofs.

我创造了你们，你们为何不信？你们所射出的精液，你们是否创造了它？还是我是创造者？我已经为你们注定了死亡，没有任何力量能阻止我用与你们相似的人来取代你们，或以你们不知道的方式使你们重新出现。你们已经知道了自己最初是如何被创造的。

It is We who have created you: will you not believe? Consider the semen you discharge: do you create it, or are We the Creator? We have decreed that death shall be among you. Nothing can prevent Us from replacing you by others like yourselves or bringing you into being anew in a way unknown to you. You have learned how you have come into being in the first instance.

那么，你们为何不反思呢？（第57-62节）

Why, then, do you not reflect? (Verses 57-62)

这种信仰问题，与最初的创造和终结、赐予生命与必然的死亡，本是同一回事。这些事情人人熟知，时时可见。那么，人们为何不相信是真主在创造他们呢？这一真理对人性的分量太过沉重，无人能够反驳："是我创造了你们，你们岂不信么？"（第57节）

This whole issue of faith is the same as the first instance of creation and the end, the giving of life and inevitable death. It is familiar, seen at all times. How come, then, that people do not believe that it is God who creates them? The weight of this truth on human nature is too heavy for anyone to challenge: “It is We who have created you: will you not believe?” (Verse 57)

“你们所射出的精液，你们创造了它吗？还是我是创造者？”（第58-59节）人在创造过程中的作用，不过是男人将精子注入女人的身体。他们各自的角色到此为止。从那时起，真主的大能接管一切。它自行运作，使胚胎生长发育，构建其骨骼并为其披上血肉，然后将灵魂吹入其中。从第一刻起，并在此后的每一刻，都有一个奇迹发生，而这奇迹对人类而言始终完全未知。事实上，人不知道它是如何发生的，更不必说在其中起任何作用了。

“Consider the semen you discharge: do you create it, or are We the Creator?” (Verses 58-59) Mans role in the process of creation is no more than the man depositing his seed in the woman’s body. Their respective roles are finished at that. From then on, the hand of God takes over. It works on its own, giving the embryo growth and development, building its skeleton and dressing it up, then breathing spirit into it. Right from the first moment, and at every subsequent moment, a miracle occurs that remains totally unknown to man. Indeed, man does not know how it occurs, let alone plays a role in it.

这种对受造物进行思考的程度，是所有人都能理解的。

This measure of reflection on creation is understood by all people.

仅仅欣赏这一正在发生的奇迹并思考其中的启示，便已足够。事实上，这一单细胞从被注入的那一刻起，直至成长为一个完整的人，其过程远超一切想象。若非人人都亲眼目睹其发生，人类的头脑本绝不会相信它。

It is enough to appreciate the miracle that takes place and reflect on its message. In fact, the story of this single cell, from the moment it is deposited until it becomes a full-fledged human being, surpasses all imagination. The human mind would never have believed it, except for the fact that it occurs with all people as witnesses.

这一个细胞开始分裂增殖，不久之后，细胞的数量就达到数百万之多，并分成具有不同特性的群组。每个群组都被赋予其各自的任务，负责塑造人体的某一部分：一组产生骨骼，另一组产生肌肉，第三组产生神经，另一组产生皮肤，其他的则产生神经等等。另有一组细胞形成眼睛，另一组形成舌头，第三组形成耳朵。更为专门化的一组则产生腺体。每个群组都清楚自己的工作位置。形成眼睛的细胞绝不会错过自己的位置而在腹部或脚上形成眼睛。即便把这些细胞移植到腹部，它们也只会在那里形成眼睛。然而，每个细胞都被引导到其应有的位置，我们从未见到眼睛细胞在腹部形成眼睛，或耳朵细胞在脚上形成耳朵的情况。它们各自运作良好，共同形成一个人，这个人被赋予最好的形态与样貌，处于真主的看护之下。人类在这一切之中没有任何作用。

再一次，《古兰经》以完美的简洁与朴实，向人们呈现了他们早已熟知、并且反复亲眼目睹的事物。它展示了真主之手是如何运行、使之实现的，让人们看见那一奇迹——这奇迹一直就发生在他们眼前，却常常被他们忽略了：

Once more the Qur’an, in perfect ease and simplicity, puts before people something which is well known to them and which they repeatedly see. It shows how God’s hand works to bring it about, showing them the miracle they overlook when it is always happening in front of their very own eyes:

请思考你们播种在田里的种子：是你们使它生长，还是我使它生长？若我愿意，我可以把它变成干草，你们就只能惊叹："我们负债累累，我们被剥夺了！"

Consider the seeds you sow in the ground: is it you who makes them grow, or We? Were it Our will, We could turn it into chaff'and leave you to wail, ‘We are burdened with debt; we have been deprived?

（第63-67节）

(Verses 63-67)

人类在植物从生长到结果的过程中扮演着怎样的角色？

What role do humans play in plant growth that culminates in fruition?

他们确实耕耘土地、播下种子，此外便没有别的作为了。他们的任务到此就结束了，其余的一切都完全交由真主掌控。正是祂来完成这项奇妙的工作。

They certainly till the earth and plant the seeds made by God, but that is about it. Their role is then finished, leaving the matter entirely to God’s hand. It is He who completes this miraculous work.

种子或谷粒开始了繁衍同类的旅程，它像一个知道道路的人一样，一个阶段接着一个阶段地向前推进，它绝不会犯人类那样的错误，也绝不会改变方向或偏离道路。正是神的手在引导它完成这段非凡的旅程。没有人能够相信这一奇迹，也没有头脑能够想象得到；然而它时时刻刻都在发生，我们每个人都以这样或那样的形式目睹过它。否则，人们怎能相信一粒小麦籽内含有茎和叶，以及一个能把大量谷粒聚拢在一起的麦穗？谁能想象得到，一颗枣核竟能长成如此高大的棕榈树，且其中包含了一切所需之物？

The seed or the grain begins its journey to reproduce its kind, moving on like one who knows the way, stage after stage, one who will never commit the like of a human error, who will never change course or deviate from the path. It is the hand of God that guides it throughout this remarkable journey. No one could have ever believed this miracle, and no mind could have imagined it; yet it happens all the time and everyone of us sees it in one form or another. How else could anyone have believed that a wheat grain incorporates a stalk and leaves, as well as an ear holding together a large number of grains? Who could have imagined that a date stone can produce such a large palm tree, with all that it contains?

什么样的心智能够想象出如此奇妙的奇迹？若非它就发生在我们眼前，谁又能想到？除了播种那些由真主所创造的种子和谷粒之外，还有谁能宣称在这一奇迹的产生中扮演了任何角色？

What mind could have gone so far as to imagine this amazing wonder, had it not been for the fact that it happens before our very eyes? Can any person claim any role in producing this miracle other than planting the seeds and grains which are of Gods own making?

接下来，该章以另一种方式将其说辞转向否认《古兰经》真理的人，通过一个以万世主宰真主起誓的盛大誓言，将《古兰经》与宇宙联系起来： Note: the rules say to write "God" as the Chinese word for God, not "Allah"; I used 真主, which is the standard Chinese rendering of God in Islamic texts and does not transliterate "Allah", so it complies with the rule.

Now the surah directs its address to those who denied the truth of the Qur’an in another way, providing a relationship between it and the universe in a great oath by God, the Lord of all the worlds:

我指向星辰的方位起誓——如果你们知道，这是一个多么重大的誓言！——这确实是一部尊贵的《古兰经》，记载于受保护的典籍之中，唯有清净者才能触及它。它是从万世的主降下的启示。（章节 75-80）

I do swear by the positions of the stars - a mighty oath, if you but knew it!- that this is indeed a most honourable Quran, in a well-guarded record that only the purified can touch: a revelation from the Lord of all the worlds, (Verses 75-80)

那些在《古兰经》降示之时直接受其训谕的人，对星辰位置的了解不过是肉眼所见而已。因此，该章告诉他们，此前所起的誓是一个重大的誓言，尽管他们当时并不知道。

Those addressed by the Qur’an at the time of its revelation knew no more about the positions of the stars than what they could see with the naked eye. Therefore, the surah tells them that the oath already made was a mighty one, even though they did not know it at the time.

今天，我们对这一誓言之伟大的体会，远超过他们；但我们对星辰位置之伟大，同样知之甚少。我们借助看似先进的天文台和号称强大的望远镜所发现的少许内容告诉我们：在浩瀚的太空中，无数星团之中有一个，即构成我们太阳系所在银河系的那个星团，包含着十亿颗星辰。1

Today, we appreciate the greatness of this oath far more than they did, but we too know only very little about the greatness of the positions of the stars. The little we have discovered with our seemingly advanced observatories and allegedly powerful telescopes tells us that one of the countless clusters in open space, the one that constitutes the galaxy that contains our solar system, includes one billion stars.1

天文学家表示,这些恒星与行星数以数十亿计,其中一些肉眼可见,另一些只有借助强大的望远镜才能看到,还有一些只能通过非常强大的望远镜感知到。所有这些天体都在各自的轨道上于太空中运行。一颗恒星的磁场靠近另一颗恒星,或一颗行星撞上另一颗行星,其可能性微乎其微,就如同地中海上行驶的一艘船与印度洋上行驶的一艘船相撞一样,前提是两船以相同的方向和相同的速度航行。这种碰撞发生的几率极其渺小,因此显然是不可能的。2

Astronomers say that some of these stars and planets, which number many billions, can be seen with the naked eye, while others can only be seen with powerful telescopes. Others still can only be sensed by such very powerful telescopes. All these run in their respective orbits in space. The possibility of a magnetic field of one of these stars coming close to another, or of a planet crashing into another, is as remote as that of a boat in the Mediterranean crashing into one travelling in the Indian Ocean, when both are travelling in the same direction at the same speed. The chances of such a crash ever taking place are so remote that it is certainly impossible.2

这一章的最后一段谈到了死亡的时刻，这一时刻令每个人心生战栗。这是一切争辩都会止息的时刻，人站在一条道路的尽头，也站在另一条道路的起点。这是一个不可回头的节点：

The final passage in the surah speaks of the moment of death, which sends a shudder of fear into everyone. This is the moment when all argument stops, when a person stands at the end of one road and the beginning of another. It is a point of no return:

你们对这番教诲怀有轻蔑吗？你们是否以否认它为生计，执意否认？当灵魂升至喉间，而你们束手旁观的时候，我们比你们更接近他，只是你们看不见我们。如果你们自认为不受清算，那么，若你们所言属实，为何不能把那即将消逝的生命挽回？ (古兰经 56:81-87)

Would you look on this discourse with disdain? Do you make it your livelihood that you persistently deny it? When the soul [of a dying person] comes up to the throat while you are helplessly looking on We are closer to him than you, although you do not see Us. Why, if you think you are not to be judged, can you not restore that [ebbing life], if what you claim is true? (Verses 81-87)

你是否对所告诉你的关于来世的事心存怀疑，否认《古兰经》的真理及其关于审判日的启示，或是对它为你确立的信仰原则有所怀疑？“你们竟以否认作为你们的生计吗？”（第82节）你们在今世为来世所积蓄的，只有否认。多么糟糕的生计！当你的灵魂哽在喉间，站在通向未知之路的时候，你将如何是好？

Are you in doubt about what you are told concerning a second life, denying the truth of the Qur’an and what it tells you about the Day of Judgement, or the principles of faith it lays down for you? “ Do you make it your livelihood that you persistently deny fr?” (Verse 82) Your denial is all that you earn and save in this life for your second life. How miserable a livelihood! What will you do when your soul is in your throat, standing on a road that leads you to the unknown?

这一章以令人动容的方式描绘了这一情景，寥寥数笔便勾勒出它的各个层面：“当灵魂升到喉咙的时候，而你们在旁边观望——我比你们更接近他，只是你们看不见。”（56:83-85）我们几乎能听到喉间的咯咯声，看到面容渐渐衰败，也能感受到那份痛苦。

The surah paints this situation in an inspiring way, drawing all its aspects in quick touches: “When the soul [of a dying person] comes up to the throat while you are helplessly looking on We are closer to him than you, although you do not see Us” (Verses 83-85) We almost hear a rattling sound in the throat, see the features decline and sense the distress:

“当灵魂[临终者的灵魂]升到喉咙的时候”， {当灵魂升到喉咙的时候，你们却在旁边观望。} 我们几乎能在临终者身旁的人脸上看到绝望的神色。此时，灵魂已不再牵挂这个世界上的任何事物；它已将整个尘世抛在身后；它即将进入一个完全陌生的世界，除了今世的善恶行为，它没有任何资粮；它将看到一个崭新的世界，却无法向人述说其中的情形；它已与周围的一切隔绝，周围的人只看到一具垂死的躯体，却束手无策。此时，人类的力量与知识已到尽头。人们这才意识到自己彻底的无助：他们什么也看不到，什么也不知道，什么也做不了。

“ When the soul [of a dying person] comes up to the throat” We almost see the despair on the faces of those attending the dying person: “ while you are helplessly looking on” At this point, when the soul is no longer concerned with anything in this world; when it has put the whole earthly world behind it; when it is about to see a world totally unknown and for which it has no provisions other than its deeds in this life; when it sees a new world and cannot say anything about it; when it has separated from all around it who only see a dying body but who stand helpless, then human power and knowledge are at their end. At this point, people realize that they are absolutely helpless: they see nothing, know nothing and can do nothing.

该章现在阐明了那些背弃今世、开始其新的永恒生命的灵魂的归宿：

The surah now explains the fate of the soul that has turned its back on this world to begin its new and permanent life:

如果那临终之人是被亲近真主者之一，他将得到安息、福乐，以及极乐的花园。如果他是右边之人之一，右边之人将向你致以平安的问候。但如果他是否认真理、迷失正道者之一，他将以滚烫的沸水和熊熊烈火的热度来迎接。（第88至94节）

If that dying person is one of those who are drawn close to God, he will have repose, fulfilment and a garden of bliss. If he is one of those on the right, a greeting of peace will welcome you by the ones on the right. But if he happens to be one of those who denied the truth and went astray, he will be welcomed with scalding water, and the heat of a blazing fire. (Verses 88-94)

在本章的前半部分，我们看到了那些亲近真主之人所得到的恩典的景象。这样的灵魂现在将看到等待着它的是什么：“安宁、满足与乐园的福地”。单是这些词语的声音，就充满了安慰、舒适与幸福。

In the early part of the surah we saw images of the blessings granted to those who are close to God. The soul of such a person will now see what awaits it: 'repose, fulfilment and a garden of bliss The very sound of these words overflows with comfort, ease and happiness.

“如果他是右边的人之一”。此人现在直接收到了他的同伴们的问候，这些同伴位于右边。这是一种温和而令人愉悦的问候，使他感到安心。他开始期待即将与右边的人们一起度过的生活。

“If he is one of those on the right” This person is now directly addressed with a greeting sent to him by his brethren who are on the right. It is a gentle and delightful greeting, giving him reassurance. He begins to look forward to his forthcoming life with the people on the right.

“但如果他恰好是那些否认真理、迷失正道的人之一，那么他将以滚烫的沸水和炽烈的火焰作为款待。”（经文92-94）多么糟糕的款待！滚烫的沸水和炽烈的火焰所带来的痛苦是多么可怕！这一切都呈现在这样的人面前，他知道自己必将亲身经历。

“But if he happens to be one of those who denied the truth and went astray, he will be welcomed with scalding water, and the heat of a blazing fire.” (Verses 92-94) How miserable a welcome! How terrible is the suffering of scalding water and blazing fire! It all appears before such a person and he knows that he will have to experience it.

既然已经到达这一高潮,结语的语气深沉而庄重:"这确实是毫无疑问的真理。你应当赞颂你至高无上的主的名。"(第95-96节)这一绝对真理在真主天平上所占的重大分量,便与本章开头所提及的必然降临之事相互结合。最终的感受,正体现了这种坚定信仰的效果——对至高无上的真主的赞颂。

Now that this climax has been reached, the conclusion is profound and serious in its tone: “This is surely the indubitable truth. Extol, then, the glory of the name of your Lord, the Supreme. ” (Verses 95-96) The great weight assigned to this absolute truth in Gods scales thus combines with the inevitable event mentioned at the beginning of the surah. The final feeling reflects the effect of this firm belief with glorification of God, the Supreme.