以拔出有力的（天使）起誓，以轻快游行的（天使）起誓，以徐徐游动的（天使）起誓，以争先恐后的（天使）起誓，以执行事务的（天使）起誓。（第1-5节）
By those that pluck out vehemently, and those that move forward rapidly; by those that float along at ease, and those that outstrip swiftly, and those that conduct matters. (Verses 1-5)
有些注释者说，这些经文指的是拔取灵魂时用力猛烈的天使、移动轻快迅捷的天使、在外界运行时飘浮而行的天使、率先信奉并执行真主命令、并主管所受托之事的天使。另有注释者认为，它们指的是星辰：星辰运行于其轨道之上，快速地分段移动，在太空中飘浮，奔跑迅速而超越他物，并促成一些受真主所托、影响地上生命的现象与结果。第三类注释者认为，拔取者、奔跑者、飘浮者和超越者指的是星辰，而主管诸事者是天使。还有一些人认为，前三者是星辰，而超越者和主管诸事者是天使。
Some commentators say of these verses that they refer to the angels who pluck out souls vehemently, move along with ease and speed, float along as they move in the outer world, outstrip other creatures to embrace the faith and carry out God’s commands and conduct whatever affairs they are charged with. Other commentators maintain that they refer to the stars which come on as they traverse their orbits, move rapidly in phases, float in space, outstrip others as they run fast and bring about certain phenomena and results which are entrusted to them by God and which affect life on earth. A third group of commentators are of the view that the pluckers, runners, floaters and outstrippers refer to the stars while the conductors of affairs are the angels. Another group believe that the first three are the stars while the outstrippers and conductors of affairs are the angels.
无论这些词语所指为何，它们以这种特别的方式被提及，便会产生一种震撼，并引起对某种可怖之事的期待。因此，它们从一开始就有助于让我们的心灵做好准备，去领受关于第一次和第二次震动的可怕叙述，以及本章后文所提及的那件压倒一切的大事。
Whatever the referents of these terms are, their mention in this particular way produces a shock and a feeling of expectation of something fearful. Thus, they contribute, right at the outset, to preparing our minds for the frightening account of the first and second quakes and of the overwhelming event mentioned later in the sūrah.
或许最好不要过于详细地去解释和讨论这些经文。或许更有益的做法是让这些经文自然地产生其应有的作用。
Perhaps it is better not to go into great detail in trying to explain and discuss these verses. It is perhaps more fruitful to let these verses produce their effect naturally.
《古兰经》以不同的方式达成唤醒人心的目的。我们这样做,不过是效法欧麦尔·伊本·哈塔卜的榜样。他曾诵读第八十章《皱眉》,读到经文“wa fākihatan wa abba”(“和水果与牧草”)时,心中疑惑:“我们知道fākihatan是水果,但abba是什么?”随后他又自责道:“伊本·哈塔卜啊,你今天真是太较真了!你不知道真主经典中某个词的含义,又有什么害处呢?”接着他对周围的人说:“你们就依据自己所理解的去遵循这部经典;不理解的,就放下吧。”他这番话旨在阻止人们在缺乏完全可靠的权威依据时,去解释那些对自己而言含混不清的内容,这体现了对真主之言的敬畏态度。事实上,有些词语和措辞也许正是有意保持含混,以达成某种特定的目的。
The Qur’ān seeks to achieve its objective of awakening people’s hearts in different ways. If we do this we simply follow the example of `Umar ibn al-Khaţţāb. He once read Sūrah 80, The Frowning. When he reached the verse which reads ‘wa fākihatan wa abba’, he wondered, “we know the fruit trees, fākihatan, but what is abba?” But then he reproached himself, saying: “You, Ibn al-Khaţţāb, are being really fussy today! What harm is there in your not knowing the meaning of a word used in God’s book?” He then said to the people around: “Follow what you understand of this book; what you do not understand you may leave alone.” His statement, aimed at discouraging people from trying to explain what may be equivocal to them, without the backing of perfectly sound authority, represents an attitude of veneration towards God’s words. Indeed, some words and phrases may deliberately have been left equivocal so as to fulfil a certain objective.
这一章的开头以起誓的形式出现，用以确证随后各节所述的事件："在那一天，剧烈的震动将会来临，随之而来的又是一次震动，所有的心都将充满恐惧，所有的眼睛都将低垂。他们说：'什么！难道我们会被恢复到原来的状态，即使我们已成了空朽的骨头吗？'他们说：'那将是一次亏本的回归。'但只需一声号角，他们便会重新活在大地上。"（第6至14节）
有人认为，这里的震动指的是大地被猛烈的地震所撼动。这一说法的依据是《古兰经》另一章中所说："在那一天，大地和山岳将被震荡。"（73：14）也有人认为，随后的震动影响的是天空，因为天空目睹了大地自身的崩裂，于是随之而来的是天体崩裂、星辰散落。另有一种说法认为，第一次震动指的是号角的第一声吹响，它使大地、山岳和一切受造物都震颤摇动，并使天上地下所有的生灵昏厥倒地，唯有真主所保全的人除外。
The opening of the sūrah takes the form of an oath, to confirm the event related in verses that immediately follow: “On the day when a violent convulsion will [be overwhelming, to be soon followed by a further [convulsion], all hearts shall be filled with terror, and all eyes shall be downcast. They say, “What! Are we being restored to our former state, even though we have become [no more than] hollow bones?’ They say, ‘That will be a return with loss.” But with just one blast they shall be alive on earth.” (Verses 6-14) It has been suggested that the convulsion refers to the earth being overwhelmed by a violent quake. This is based on what the Qur’ān says in another sūrah: “On the day when the earth and the mountains will be convulsed.” (73: 14) It has also been suggested that the convulsion that follows affects the sky, as it follows the earth in witnessing its own upheaval causing it to split and the stars to scatter. An alternative suggestion claims that the first convulsion refers to the first blast on the Trumpet which causes the earth, the mountains and all creation to quake and tremble, and makes all who are in heaven and on earth fall down fainting, except those who are spared by God.
据称，这里的"跟随者"指的是吹响号角的第二次，即使一切受造物复活的那一次，正如《古兰经》第39章第68节所述。
The follower, it is claimed, refers to the second blast on the Trumpet which brings all creation back to life as stated in verse 68 of Sūrah 39.
无论采用哪种说法是正确的,这些经文都会使人心感到震颤,并因忧惧与担忧而战栗。它们让我们为审判日将充满人心的恐怖做好准备:“那日,心将惶悚,目将低垂。”(第8-9节)因此,这是忧虑、恐惧、屈辱与崩溃的交织。这就是那一日所发生的情形,而本章开头的起誓正是要确立这一事实。无论从意义还是节奏来看,这些经文所描绘的场景都与开篇完美契合。
Whichever suggestion is correct, these verses make men’s hearts feel the convulsion and shake with fear and worry. They prepare us for the terror that will fill people’s hearts on the Day of Judgement: “All hearts shall be filled with terror and all eyes shall be downcast.” (Verses 8-9) Thus, it is a combination of worry, fear, humiliation and breakdown. This is what happens on that day, and it is this fact which the oath at the opening of the sūrah seeks to establish. In both sense and rhythm, the scene portrayed by these verses fits in perfectly with the opening.
该章接着讲到人们复活时的惊讶与疑惑：“他们说：‘难道我们将被送回原状吗？即使我们已成为腐朽的枯骨？’”（第10-11节）他们怀疑自己是否会再次复活。他们感到惊讶，问道：在他们死去已久、骨头都已朽空之后，这怎么可能做到呢？然后他们才意识到，他们的苏醒并不会把他们带回今世的生活，而是进入第二次生命。此时他们感到了巨大的损失，哭喊道：“那将是一次亏损的回归。”（第12节）
The sūrah goes on to speak of people’s surprise and wonder when they are resurrected: “They say: ‘What! Are we being restored to our former state, even though we have become [no more than] hollow bones?’” (Verses 10-11) They wonder whether they are being returned to life again. Amazed, they ask how this can be done after they have been dead for so long that their bones are hollow. Then they realize that their awakening does not take them back to their life on earth, but to their second life. At this point they feel their great loss and cry: “That will be a return with loss.” (Verse 12)
他们没有指望有这样的回报，也没有为此做好准备，因此他们若遭此结果，便会失去一切。古兰经的这段经文，是在陈述将要真实发生的情形：
They have not banked on such a return, and have not prepared for it, so they have everything to lose by it. The Qur’ānic comment is to state what will actually happen:
“但他们只要受到一次吹号，就会在地面上复活。”（第13-14节）
“But with just one blast they shall be alive on earth.” (Verses 13-14)
"Blast"指的是一声呼喊，但这里之所以称之为"号角声"，是为了强调其力量，并与本章中描绘的其他场景形成完美的和谐呼应。
The ‘blast’ is a shout, but it is described here as a blast to emphasize its force, and to strike a note of perfect harmony between this scene and others drawn in the sūrah.
这里所说的“大地”，指的是一片洁白明亮的大地，那便是复活之地。我们不知道它确切的所在，所知的仅限于《古兰经》和先知所传的可靠圣训所述。我们无意在它们的叙述之外添加任何无根据的内容。《古兰经》的其他经文也使我们得出结论：这一次吹号，很可能就是号角的第二次吹响，即复活之号。这里所用的表达，给人以迅速之感。吹号本身就与迅速相联，而本章总体的节奏也是急促的。惊恐的心跳动得也很快。因此，意义、节奏、场景与整个章节之间达到了完美的和谐。
The term used for ‘the earth’ here refers to a bright white earth which is the land of resurrection. We do not know its exact location. All we know of it is that which the Qur’ān or the authentic traditions of the Prophet relate. We have no intention of adding anything unauthoritative to their account. Other Qur’ānic statements lead us to the conclusion that this one blast is most probably the second blow on the Trumpet, i.e. the blow of resurrection. The expression used here gives a sense of speed. The blast itself is associated with speed, and the general rhythm of the sūrah is a rapid one. Terrified hearts also beat fast. Hence the perfect harmony between the sense, the rhythm, the scenes and the sūrah as a whole.