**Fāṭir**(创造者 / 造化万物者)9–14

**Fāṭir**(创造者 / 造化万物者)9–14 - 《古兰经》的荫庇之下 | Quran Course

本节将带领我们在广阔的宇宙中走过几个回合,《古兰经》在其中描绘了各种现象和画面,它们都印证了信仰,并为信仰提供了无可辩驳的证据。这承接了前面关于引导与迷误的讨论,以及对先知ﷺ的安慰,使他不因不信者的持续拒绝而忧伤。凡想寻求真理的人,其证据在宇宙中处处以极为清晰的光辉呈现。而选择迷失的人,则是在这样明白无误的证据面前走入歧途。

This third section takes us on several rounds in the great universe where the Qur’ān depicts a variety of phenomena and imagery which all confirm faith and provide irrefutable proof in support of it. This follows from the earlier discussion about guidance and going astray, and comforting the Prophet so he would not grieve over the unbelievers’ constant rejection. Whoever wants to look for the truth, its evidence is available with glorious clarity everywhere in the universe. Anyone who chooses to go astray does so against such irrefutable evidence.

生命从死寂的大地上萌发,这一景象清楚地证明了复活,也印证了复活的可能。从人由尘土被创造,并逐步发展到我们所知的高度复杂的形态,也可以推导出同样的证据。他的每一个创造阶段和每一段生命历程,都依照预定的尺度进行。我们看到两大水体的景象,它们界限分明,却为人类提供了无尽的恩惠,人应当为此感恩。黑夜与白昼循环交替,一方总是迎来另一方,并随着时间的推移而变长或变短。

The image of life springing up from a dead land is clear evidence that also serves to confirm resurrection. Similar evidence can be deduced from man’s creation from dust and his progression to the highly sophisticated form we know. Every stage of his creation and life goes according to predetermined measures. We see the image of the two great bodies of water, clearly distinct, yet they provide man with endless blessings for which he should show gratitude. The night and day move in a cycle that always brings one into the other, and they get longer or shorter as time moves round.

太阳和月亮也同样受着那精确体系的支配。所有这些景象都为伟大的宇宙舞台提供了证据。一切都是由真主创造并掌管的，万物都属于他。那些不信道者所崇拜的虚假神灵，丝毫不拥有任何东西。它们既听不见，也不回应。在复活日，它们甚至会否认那些曾经崇拜它们的人。

The sun and the moon are also controlled within the same accurate system. All these images provide evidence about the great universal stage. All are created and controlled by God. He owns it all. The false deities that unbelievers worship own nothing whatsoever. They neither hear nor respond. On the Day of Judgement they even disown the very people who worshipped them.

真主派遣风，风便掀起云层，我把云驱向一片死寂的土地，借此使大地在死后重获生机。复活也将如此。（第9节）

It is God who sends forth the winds, so that they raise clouds, and We drive them to a dead land and thereby give life to the earth after it had been lifeless. Thus shall resurrection be. (Verse 9)

这一现象在论证从宇宙中可推导出真理的证据时经常被提及。它展示了风如何托起云层。事实上,炎热的风使海水蒸发,随后大气中寒冷的风使水汽凝结成云,这些云再被高层大气中的风吹向不同方向。然后它们抵达真主所确定的目的地,那里可能是一片死寂的土地,真主想借着这些云所携带的雨水使其重新焕发生机。诚然,水是这个星球上一切生命的源泉。"我借此使死地复活。"如此,奇迹便发生了。它时时刻刻都在发生,但人们却没有意识到其中的意义。尽管每时每刻都有生命蓬勃而起的奇迹,人们仍然否认复活,而他们周围的世界却正在展现着复活。《古兰经》简明地说:"复活也将如此。"《古兰经》频繁使用这一景象有两个原因:首先,它提供了可触及、无可否认的证据;其次,当人们不受阻碍地加以思考时,它会对人们的心灵产生强烈的影响。此外,这还是一幅美丽的画面,尤其是在沙漠中,那里今天看起来荒芜死寂,次日却又生机勃勃。如此,《古兰经》借助人们周围所见之物来启迪心智。人们可能因为习以为常而忽视它们,但当他们以警觉的头脑和心灵去思考时,便会体会到它们是多么神奇。

This phenomenon is frequently mentioned within the context of evidence to the truth derived from the universe. It shows the wind raising clouds. In fact hot winds make sea water evaporate, then cold winds in the atmosphere condense the vapour making clouds which are then driven in different directions by winds in the upper strata of the atmosphere. Then they arrive at the destination God has determined for them, which may be a dead land which He wants to quicken by means of the rain carried by these clouds. Indeed, water is the source of all life on this planet. “We thereby give life to the earth after it was lifeless.” Thus the miracle occurs. It happens at every moment, but people are oblivious to its significance. Yet despite this miracle of life springing up at every moment, they continue to deny resurrection which they see happening in their world all about them. Simply and without argument, the Qur’ān says: “Thus shall be the resurrection.” This scene is used frequently in the Qur’ān for two reasons: first it provides tangible, undeniable evidence and secondly it has a strong influence on people’s hearts and minds when they contemplate it without hindrance. Moreover, it is a beautiful image, particularly in the desert, which looks barren and lifeless today, and then gushes with life the next. In this way the Qur’ān uses the inspiration of things people see all around them. They may ignore them because of familiarity, but when they contemplate them with an alert mind and heart, they appreciate just how miraculous they are.

这里出现了一个突然的转折,因为这一章开始谈论尊贵、权能与荣耀,并将其与为真主所悦纳的善言、蒙真主赐福的善行联系起来。与此相反的情形也被呈现出来:恶毒的密谋必致毁灭。

There is here a sudden jolt as the sūrah moves on to speak of might, power and dignity, linking this with good words that are welcome by God and good action that is blessed by Him. The opposite is also shown, whereby wicked scheming leads to ruin:

谁渴望尊荣与权势，应当知道，一切尊荣与权势唯独属于真主。美好的言辞都向祂升腾，祂也使善功得以提升。至于那些图谋作恶的人，将有严厉的刑罚等待他们。他们的一切阴谋终将归于虚无。（第10节）

Whoever desires might and glory should know that all might and glory belong to God alone. To Him ascends all good words, and He exalts the good deed. For those who plot evil there is severe suffering in store. All their plotting will come to nothing. (Verse 10)

也许，有生命的事物从无生命中诞生，与善言善行之间的联系，就在于万物之中皆有美好的生命。生命与宇宙之间确有密切的关联。这一关联在《古兰经》第14章《易卜拉欣》中有所暗示：

Perhaps the link between life starting in what is lifeless and a good word and action is the fact that there is good life in all. There is certainly a strong relation between life and the universe. Allusion to this relation is stated in Sarah 14, Abraham:

“你难道没有看到，真主如何把好言比作好树吗？它的根扎得稳固，枝干伸向天空。它依主的许可，随时结出果实。真主就这样为世人设譬喻，以便他们深思。而恶言就像一棵坏树，被连根拔起，抛在地面上，无法稳定地立足。”（14：24-26）这种关联几乎是真实的，因为言语与树木的本质都是有生命的：两者都会生长。

“Do you not see how God compares a good word to a good tree? Its roots are firm and its branches reach to the sky. It yields its fruits at all times by its Lord’s leave. Thus does God set parables for people so that they may reflect. And an evil word is like a corrupt tree, torn up onto the face of the earth. It cannot have a stable position.” (14: 24-26) The relation is almost real in the nature of both the word and the tree: both live and grow.

拜偶像者利用他们的偶像崇拜来维持自己在麦加的宗教地位，这一地位使他们得以领导阿拉伯各部落，并带来种种特权。不必说，其中最重要的便是权力与荣耀。

The idolaters used their idolatry to retain their religious position in Makkah, one which gave them leadership of the Arabian tribes, and which facilitated various privileges. Needless to say, the most important of these were power and glory.

因此,他们曾对先知说:“如果我们与你一同遵循正道,我们就会被从我们的土地上赶走。”(28:57)因此,真主告诉他们:“谁想要尊荣,应当知道,一切尊荣都只属于真主。”(第10节)

Hence they used to say to the Prophet: “If we were to follow the guidance along with you, we would be torn away from our land.” (28: 57) Therefore, God tells them: “Whoever desires might and glory should know that all might and glory belong to God alone.” (Verse 10)

当这一事实在人们的心中和思想中牢固确立时，它就能确保价值观、标准，以及手段和方法发生彻底的转变。事实是，权势与荣耀完全属于真主，others所拥有的，连一丝一毫也没有。因此，如果有人想要获得它们——而这两者在阿拉伯语中恰好可以用一个词来表达，即 `izzah，它兼含权势与荣耀之意，并且还带有尊严的内涵——那么他就应当从唯一的源头寻求，那就是至高无上的真主。在其他任何人那里都找不到它们。

When this fact is well established in people’s hearts and minds, it ensures that values, standards, as well as means and methods undergo a complete change. The truth is that might and glory belong totally to God. No one else possesses a shred of either. Therefore, if anyone wants them, and they are incidentally expressed in one Arabic word, `izzah, which combines both and adds connotations of dignity, then they should seek them from their only source: God Almighty. They cannot be found with anyone else.

古赖什人试图通过毫无实质内容的偶像崇拜信仰,在阿拉伯人中间获得权势与荣耀。他们明知引导来自真主,却因担心自身地位而不敢遵循神圣的指引。然而,那些阿拉伯部落与氏族本身并非权势与荣耀的源泉。他们既不能将这些赐予任何人,也不能剥夺任何人的。"权势和荣耀全归真主所有"(第10节)。他们若拥有一定程度的权力与势力,也只是因为真主赐予了他们。因此,凡是希望获得这些的人,应当去寻求本源,而不是去寻求本源的受赐者。受赐者只能给出他们多余的东西。况且,受赐者本身也是软弱的,也是有所需求的。

The Quraysh sought to enjoy might and glory among the Arabs through idolatrous beliefs that lacked real substance. They feared to follow divine guidance, even though they acknowledged that it was guidance, because they feared for their own status. Yet those people, the Arabian tribes and clans, were not a source of might and glory. They could not give or deny these to anyone: “all might and glory belong to God alone.” (Verse 10) If they enjoyed any measure of power and might, it was only because God gave them this. Therefore, anyone who wishes to have these should go to the original source, not to a recipient of that source. Recipients can only give what they have in excess. Besides, recipients are also weak and in need.

这是伊斯兰信仰中的一项根本真理，它确立了价值观、标准、判断、行为方式与路径。当这一真理牢牢扎根于人心之中时，人便会怀着尊严与荣耀挺立于世界之上，因为他深知自己的力量与荣耀源自何方。这样的人不会向任何暴君、风暴、灾难、国家或世俗力量低头。既然一切权能与荣耀唯独属于真主，且无人能在未得其允许的情况下获得其中任何一份，他又何必低头呢？

This is an essential truth of Islamic faith which establishes values, standards, judgement, behaviour, ways and means. When this truth is firmly rooted in one’s heart, one does not hesitate to stand up in dignity and glory to the rest of the world, knowing from whom one derives might and glory. Such a person does not bow before any despot, storm, calamity, state, or worldly force whatsoever. Why would they when all might and glory belong to God alone, and when no one receives any portion of it without His leave?

这就是此处提到善言与善行的原因:“清净的言语升到他那里,善行也被他提升。”(第10节)这里提到它是有其目的的:它指向一种途径,借此,那些向真主寻求尊荣与威严的人便可获得保障。善言与善行被允许升到真主那里,在那里它们受到尊崇,而这份尊崇也归于说出善言、行出善行的人。

This is the reason good words and right actions are mentioned here: “To Him ascends all good words, and He exalts the good deed.” (Verse 10) This is mentioned here for a purpose: it is a reference to the means by which might and glory are assured for those who seek it from God. Good words and good deeds which are allowed to ascend to God where they are received with honour that reflects on the speaker who says the good word and does the good work.

真正的“伊兹与”（'izzah），即包含尊严与荣耀全部内涵的品格，首先在人的内心确立，然后才会在外部世界显现出来。当它在内心确立之后，此人便超越了一切导致屈辱、向非真主之外的任何人卑躬屈膝的因素。他首先要超越那些可能被他人满足的自身恐惧、欲望和野心。做到这一点之后，任何人都无法使他蒙受屈辱或受其支配。人只会因自己的欲望、恐惧和野心而屈服。若能约束这些，此人便会在任何境遇中、面对任何人时都保有其荣耀与尊严。这才是真正的力量、荣耀与尊严。

True `izzah, combining all connotations of dignity and glory, is first established in one’s heart before it takes any form in the outside world. When it is so established, the person concerned rises above all considerations that cause humiliation and prostration before anyone other than God. He rises first of all above his own fears, desires and ambitions that may be gratified by others. When he has done this, no one will ever be able to humiliate or subjugate him. People are only humbled by their desires, fears and ambitions. Should these be held in check, that person will retain his glory and dignity in all situations and with all people. This is indeed true might, glory and dignity.

真正的尊贵（عزّة）并非固执己见、以虚假谋求力量，也不是以暴力压制他人的专横，不是出于私欲而迸发的盲目冲动，更不是无视是非与公义的蛮力。它不是这些。真正的尊贵，是超越自身私欲的能力，拒绝枷锁与屈辱，不向除真主以外的任何事物低头。它也意味着只顺服真主，只敬畏祂，并在一切情况下服从祂。正是因为只顺服真主，我们才能昂首挺立；正是因为敬畏祂，我们才能抵制祂所不喜悦的一切。我们时刻意识到真主的注视，也意味着除了求取祂的喜悦之外，我们对其他任何事物都毫不在意。由此便可以理解善言与善行，与力量、荣耀和尊严之间的关系。

True `izzah is not stubbornness that seeks strength through falsehood, or tyranny that uses brutal force to silence others, or an overwhelming upsurge motivated by desire, or a blind force that pays no heed to right and justice. It is none of this. It is the ability to rise above one’s own desires, rejecting fetters and humiliations, and refusing to submit to any other than God. It also means submitting only to God, fearing Him alone and obeying Him in all situations. It is through submission to God alone that our heads are raised high, and through fearing Him that we can stand up to whatever He disapproves of. Our watching Him also means that we care nothing for anything other than earning His pleasure. This then explains the relation between the good word and deed on the one hand and might, glory and dignity on the other.

然后给出了相反的图景："那些图谋作恶的人，将遭受严厉的刑罚；他们的图谋终将落空。"（第10节）这些人将会看到，他们的计谋和阴谋一无所获，以失败告终，并因此承受严厉的刑罚。我们在此注意到，这里以使死寂的土地重获生机的景象作为对照。

The opposite picture is then given: “For those who plot evil there is severe suffering in store. All their plotting will come to nothing.” (Verse 10) Such people will see that their plots and schemes yield no fruit and end in failure, and that they will endure severe suffering as a result. We note here the contrasting image which brings life to a lifeless land.

这些人策划恶行，是因为他们追逐虚假的权力和想象中的荣耀。

These people plot evil because they are after false power and imagined glory.

它们看似掌握着权势，但真正升上真主、并使我们获得完整意义上的“尊贵”（'izzah）的，是善言与善行。邪恶的阴谋与诡计即便偶尔伴随着实际的权力，也无法达到这一目标。它们注定的结局是毁灭与严厉的惩罚。这是真主永不失约的应许。

They may appear to have power at their command, but it is the good word and deed that ascend to God and through which we receive ‘izzah in its full sense. Evil schemes and plots cannot achieve this, even though they may occasionally be coupled with physical power. Their assured end, however, is ruin and severe suffering. This is God’s promise that never fails.

承接前文提到一切生命都始于水，本章经文接着论及人类自身生命的开端：从怀孕开始，随后是在今世的一段时期，其长短由神决定。

Having referred to the fact that all life starts with water, the sūrah now refers to the start of man’s own life, beginning with pregnancy and followed by a term in this world, which can be long or short as God determines:

是真主用泥土创造了你们每一个人，然后用一滴精液创造你们，继而使你们成为配偶。没有任何雌性怀孕或分娩，不是在祂的知情之下；也没有任何人得以长寿或短寿，除非这已记载在[真主的]定命之中。这一切对真主来说都是轻而易举的。（第11节）

It is God who creates you all out of dust, then out of a gamete. He then makes you into a couple. No female conceives or gives birth without His knowledge. No one attains to old age or has his life cut short unless it be thus laid down in [God’s] decree. All this is easy for God. (Verse 11)

《古兰经》经常提到人类最初是由泥土创造的，也提到孕育新生命的第一要素——配子。配子带有生命的潜能，而泥土中并没有生命的迹象。第一个奇迹就是“生命”本身，没有人知道它从何而来，也不知道它是如何与最初的要素结合在一起的。就人类而言，这仍是一本未解之书。然而，这是我们都能看到的事实，我们别无选择，只能接受并承认它。它所提供的证据指向那位赐予生命的造物主，这是无可辩驳的。

Reference to man’s origin as a creature made from dust in the first place is often mentioned in the Qur’ān, as is the first element in producing a pregnancy, namely the gamete. While a gamete is something that carries the potential of life, dust has no trace of life. The first miracle is life’ itself, and no one knows where it came from or how it was mixed with the first element. This remains a closed book as far as humanity is concerned. Yet it is a fact we all see and have no option but to accept and recognize. The evidence it provides, pointing to the Creator who gives life, is irrefutable.

将无生之物变为有生之物的那种转化，代表着一座横跨于比任何时空距离都更为巨大的鸿沟之上的桥梁。对于注视宇宙伟大奥秘的心灵而言，沉思这样的转化，永远不会令其厌倦。

The transformation that gives life to what is lifeless represents a bridge over a gap that is far greater than any distance in time and place. Contemplating such transformation will never tire a mind that looks at the great secrets of the universe.

再次强调，从单细胞配子阶段到胚胎发育完成、能够区分男性与女性的阶段，其间的距离大得难以想象。《古兰经》所说的“他使你们成为配偶（雌雄两性）”，正是指后一阶段——无论这是指胚胎阶段已分化出的雌雄两性，还是指成年之后结为夫妻的男女。那单细胞的配子，与包含众多系统和功能的复杂人体构造，以及具有诸多特征的完整人类，相距何其遥远？

Again, the gap separating the stage of one cell, a gamete, from that of a fully formed embryo, when a male is distinguished from a female, is again too wide to imagine. It is to this latter stage that the Qur’ān refers in the sentence, “He makes you into pairs (males and females),” whether this is a reference to a couple, male and female, in the embryo stage, or to married couples after they have become adults. How far removed is the one-cell gamete from the greatly complex human constitution which includes numerous systems and functions, and also from a human being with its many characteristics?

看看这无知觉的受精卵如何分裂、繁殖，然后它所产生的每一组细胞相互结合，形成具有特定性质和功能的某个特定器官。看看这些器官如何相互配合、组合成一个单一的生命体，它与人类中的所有其他个体截然不同，包括那些与他血缘最近的人。因此，没有两个人是完全一模一样的。然而，所有人都来自于那些不带任何独特标记的配子，至少是我们能够辨认出的标记。再看看这些细胞，追随它们的轨迹，直到它们成为能够重新开始这一循环的配偶，产生新的配子，这些配子遵循同样的路线和同样的阶段，毫无偏差。这一切都令人惊叹，真正奇妙。这正是《古兰经》反复提及这一奇妙过程（或者说多个过程）的原因，其中蕴含着未知的奥秘。人们应当聆听这些提示，并让自己的心智思考这一创造的过程。它或许能唤醒他们的灵性，领悟其中的启示。

Look at the senseless fertilized egg as it divides and multiplies, and then each group of cells it produces joining together to form a particular organ with a specific nature and function. Look how all these organs fit together and group to make a single creature which is remarkably distinct from all other creatures of the human race, including those who are most closely related to him. Thus, no two human beings are exactly and completely identical. Yet all of them come from gametes that carry no distinctive mark of any sort, or at least that we can make out. Then look at these cells and follow their way until they become couples able to restart the cycle once more, with new gametes that follow the same line and the same stages, without deviation. All this is amazing, truly wonderful. This is the reason for the repeated references in the Qur’ān to this miraculous process, or indeed processes, involving unknown secrets. People should listen to these references and set their minds thinking about this process of creation. It may awaken their spirits to its message.

接下来是关于真主绝对知识的一个意象,这与前面的章节《赛伯along》中的意象相似:“没有任何雌性怀孕或生产,而不在他的知识之中。”(第11节)这里所指的并不仅仅是女性,而是所有雌性,包括动物、鸟类、鱼类、爬行动物、昆虫以及其他我们可能知道或不知道的生物。它们都会受孕并生育,包括那些产卵的生物。卵是一种胚胎,它在母体内并未完全发育。它以卵的形式产出,然后由母体或孵化器孵化,直至发育完成,再破壳而出,继续成长。真主的知识涵盖宇宙中每一次受孕、每一种形式的受孕以及每一次生产。

Next comes an image of God’s absolute knowledge, which is akin to the images given in the preceding sūrah, Sheba: “No female conceives or gives birth without His knowledge.” (Verse 11) The reference here is not merely to women, but to all females, including animals, birds, fish, reptiles, insects and others which we may or may not know about. All of them conceive and give birth, including those which lay eggs. An egg is an embryo which does not fully develop inside its mother’s body. It is laid in the form of an egg, and is then incubated, either by its mother or in an incubator, until it completes its development, and breaks its shell to continue its growth. God’s knowledge includes every conception, of every form, and every birth throughout the universe.

描述真主绝对的知识是这样的，人类的思维通常既无法在概念上理解，也无法在表达上跟上。 Note: the original says "God", so I've used the Chinese word for God (真主) rather than "Allah" as instructed.

Describing God’s absolute knowledge in this way is not something a human mind normally follows, neither in conception nor expression.

它本身就是《古兰经》出自真主启示的证据：由此便确证了它的神圣来源。

By itself it is proof that the Qur’ān is revelation from God: it confirms its divine source thereby.

“同样，经文中提到年寿的地方也是如此：‘没有人能长寿，也没有人的寿命被缩短，除非已记载在天命之中。这一切对真主而言都是易如反掌的。’”

The same applies to the reference to age in the same verse: “No one attains to old age or has his life cut short unless it be thus laid down in [God’s] decree. All this is easy for God.

（第11节）让我们的想象跟随宇宙中每一个有生命的事物，包括树木、飞鸟、动物、人类以及其他，它们形态各异、大小不一、种类不同、族群有别、居所不同、时间各异。没有人能够想象这一切的总数。然而，请想象其中每一个个体，都可能被允许活到高龄，也可能被缩短寿命；而无论发生什么，都是依据关于这一个体的具体知识而定，实际上也是依据关于每个个体的每一部分的具体知识而定。树上的一片叶子可能被允许保持翠绿，延长它的寿命，也可能干枯而落下。一根鸟羽可能留在它的翅膀上，也可能脱落，被风吹走。

(Verse 11) Let our imagination follow every living thing in the universe, including trees, birds, animals, humans and others, with their different shapes, sizes, kinds, races, abodes and times. No one can imagine the total number of all these. Yet imagine that every single one of them may be allowed to attain to old age, or may have its life cut short, and that whatever happens is according to specific knowledge concerning this individual, and indeed concerning every part of every individual. A leaf in a tree may be allowed to remain green, extending its life span, or it may dry up and fall. A bird’s feather may remain in its wing or fall and he blown by the wind.

一只角可能留在动物身上，也可能在争斗中折断。人的眼睛或一根头发，可能留着，也可能被拿掉。然而这一切都是依照特定的知识而发生的，这些知识“已写在神的定命之中”，属于他全面的知识的一部分。这既不需要任何努力，也不构成任何负担：“这一切对神来说都是容易的。”（第11节）

A horn may remain in an animal or get broken in a quarrel. A human eye, or a hair, may stay or be removed. Yet all this occurs in accordance with specific knowledge which is ‘laid down in God’s decree’ that is part of His comprehensive knowledge. It neither requires an effort nor constitutes a burden: “All this is easy for God.” (Verse 11)

如果我们让想象力沿着这条思路前行，并审视它所蕴含的意义，我们的惊叹将无穷无尽。这是一条人类的想象力通常不会去遵循的思路，人们通常也不会以这种方式去理解或描述事实。

If we let our imagination follow t his line and look at what it entails, our amazement is endless. It is a line that human imagination does not normally follow, nor does it normally try to understand or describe facts in this way.

阿拉伯语动词 nu`ammir 被译为"享年长寿"，它还含有使人的生命得到祝福的意思，使其岁月用于有益和有用的事情，并以情感、行动和持久的益处充实其生命。同样，缩短一个人的寿命，可能意味着赐予此人较少的生存年数，或使其生命缺乏祝福，以致他的日子毫无真正价值的产出。一个充满有益行动、思想和情感的蒙福时刻，可能抵得上一生；而整整一年也可能在人类的衡量标准或真主的天平上都未留下任何有价值的记录。然而，人在宇宙中任何地方所思所为的一切，真主都有记录。

The Arabic verb nu`ammir, which is translated as ‘attain to old age’, also connotes blessing someone’s life so as to use one’s days and years in what is useful and beneficial, as well as filling it with feelings, actions and lasting benefits. Likewise, cutting one’s life short may mean giving that person a shorter number of years to live or making his life devoid of blessing so as to spend his days producing nothing of real value. A blessed hour that is full of useful action, ideas and feelings may be equal to a complete lifetime, while a whole year may be spent without recording anything of value either in human life’s measure or in God’s scales. Yet everything any human being thinks or does anywhere in the universe is recorded by God.

国家和群体与个人一样，它们可能长久存在，也可能寿命被缩短。因此，《古兰经》的这一表述也包括它们，正如它同样包括岩石、洞穴和河流等无生命之物，这些事物也可能有长短不一的寿命。同样，人造之物，如建筑、机器和器具、衣物等，也都可能有长久或短暂的存在期限。每一种生物和每一件事物的寿命长短，都记录在真主的天经之中。这属于真主绝对而无限的知识。

Nations and communities are the same as individuals: they may live long or have their lives cut short. Hence, the Qur’ānic statement includes them, as indeed it includes inanimate objects, such as rocks, caves and rivers which could have a long or short life span. Likewise, man-made things, such as buildings, machines and appliances, clothes, etc., may all live long or short lives. Every life duration, of every creature and every thing, is recorded in God’s book. This belongs to His absolute and infinite knowledge.

从这一角度来看，我们会想要以全新的方式去思考宇宙。任何感受到神的手与眼以如此细致的方式掌管万物的人，几乎不会忘记，也不会迷失方向。他将在周围的一切之中看到神的大能、权能与眷顾。这正是《古兰经》对人们心灵与思想所产生的影响。

When we look at things in this light, we feel we want to contemplate the universe in a new way. Anyone who feels that God’s hand and eye controls everything in such a meticulous manner will hardly ever forget or go astray. He will see God’s hand, power and care in everything around him. This is the effect the Qur’ān has on people’s hearts and minds.

随后,这一章转而论及我们all都能看到的另一种现象,即水及其各种形态。一种水甘甜可口,另一种水苦咸。它们依神的旨意或各行其道,或相互交汇,服务于人类的需要:

The sūrah then focuses on a different phenomenon we all see, which is water and its varieties. One type of water is sweet and palatable while the other is bitter and salty. They go their separate ways, or meet together, by God’s will, serving man’s needs:

地球上的两大水体并不相同：一方甘甜可口，适于饮用；另一方咸苦。然而，从这两者中，你们都能获取新鲜的肉食，也能取出可供佩戴的饰物。你们还看到船只在水中破浪前行，使你们可以追寻Allah的恩惠，从而心怀感激。

The two great bodies of water on earth are not alike: one is palatable, sweet and pleasant to drink, and the other is salty and bitter. Yet from each you eat fresh meat and extract ornaments to wear. You also see there ships that plough their course through them so that you may go in quest of some of His bounty and be grateful.

（第12节）

(Verse 12)

真主让水有不同的种类，这一点是清楚的；而这种多样性有其确定的用途，这一点我们同样应当明确。我们了解甜美可口之水背后的部分智慧，因为我们将它用于各种不同的目的，它对生命确实不可或缺。至于另一类水，即苦咸之水，它充满海洋与大洋，我们可以引用一位著名科学家的几句话来说明这一完美无缺的设计：

That God wanted water to be of different types is clear. That such variety serves a definite purpose is also something we should be clear about. We know some aspects of the wisdom behind providing sweet, palatable water, since we use it for different purposes. It is indeed essential for life. As for the other type of water, which is bitter and salty, filling seas and oceans, we may quote a few lines from a famous scientist explaining this immaculate design:

尽管地球在各个时代都释放出大量气体，其中大多数是有毒的，大气层却几乎未受污染，并且始终保持着对人类生存至关重要的平衡关系，没有改变。

In spite of all the gaseous emanations from the earth of all the ages, most of them poisonous, the atmosphere remains practically uncontaminated and unchanging in its balanced relationship necessary to man’s very existence.

这个伟大的平衡轮，就是那浩瀚的水体——大海。生命、食物、雨水、温和的气候、植物、动物，乃至最终的人类自身，都由它而来。让理解这一点的人，在它的壮丽面前心怀敬畏，并感恩地承认自己所负的恩惠。10

The great balance wheel is that vast mass of water, the sea, from which have come life, food, rain, temperate climate, plants, animals, and ultimately man himself. Let him who comprehends this stand in awe before its majesty and gratefully acknowledge his obligations. 10

这是我们目前所能理解的、关于造物多样性背后目的的一些内容。很明显，这一切都是出于特定的原因，旨在实现和谐与平衡，从而使宇宙的整体体系得以运行。这只能由宇宙及其中一切生灵的创造者来完成。如此精确严密的体系不可能是纯粹的巧合所造成的。经文提到两大水体的差异，表明像其他各种差异一样，这也是有意而为的。随后，本章又提到了情感、价值观和标准领域中的这种多样性的某些方面。

This is some of what we have been able to understand of the purpose behind the diversity of creation. It is clear that it is all done for a specific reason aiming to achieve harmony and balance, which allows the overall system of the universe to function. This can only be done by the Creator of the universe and everything that lives in it. Such a meticulously accurate system cannot come about by sheer coincidence. The reference to the difference in the two great bodies of water suggests that, like every other variation, it is done deliberately. Later on, the sūrah refers to some aspects of this variety in the realm of feelings, values and standards.

这两种不同的水体被展示为同样处于人类的支配之下。

The two different bodies of water are shown as united in being subjected to man:

“你们从其中各吃鲜嫩的肉，并取出可以装饰的物品来佩戴。你还看见船只在海中劈波前行。”（第12节）鲜嫩的肉指鱼类和各种丰富的海洋生物，而装饰物则指珍珠和珊瑚。

“Yet from each you eat fresh meat and extract ornaments to wear. You also see there ships that plough their course through them.” (Verse 12) The fresh meat refers to fish and the great variety of marine animals, while the ornaments refer to pearls and corals.

珍珠存在于某些双壳类软体动物的体内。它是一种坚硬、光滑、圆形、闪耀着虹彩光泽的物体，由围绕软体动物贝壳内异物沉积的碳酸钙层层堆积而成。经过一段时间，它凝固成珍珠的形状，因其光泽而被视为宝石。珊瑚是一种由海洋珊瑚虫所形成的生物，它可以形成延伸数英里范围的大片珊瑚礁。它也可能对航运以及任何误入其中的外来生物构成危害。珊瑚可以通过特殊方法切割，常用于珠宝和装饰品。

Pearls are found in the body of certain bivalve molluscs. It is a hard smooth round iridescent mass, formed of layers of calcium carbonate deposited around a foreign body in the shell of these molluscs. After a while it solidifies in the form of a pearl, which is valued as a gem for its lustre. Coral is a sort of plant made by marine polyps which can become extensive reefs stretching over an area of several miles. It can also present a hazard to shipping and to any foreign creature that falls within it. It can be cut by special methods and is often used in jewellery and ornamentation.

船只在江河与海洋中破浪前行，借助真主赋予每一种受造物的特性与品质而获益。水的密度以及造船所用材料的性质，是使船只浮起并能移动的因素之一。风力是另一个因素。此外还可以利用其他力量来实现这一有益的状态，例如电力和蒸汽动力。所有这些，都是真主使其服从人的意志的。

Ships plough their way through rivers and seas, benefiting by what God has given every creature of characteristics and qualities. The density of the water and the substances used in shipbuilding is a factor in making ships float and move. Another factor is wind. Other forces may be used to achieve this useful condition, such as electric and steam power. All are subjected to man’s will by God.

“{以便你们能追求祂的一些恩惠，并且感恩。}”（第12节）因此，你们可以利用这两片水域来航行和经商，也可以从中获取食物和养分。你们理应为这一切恩惠感谢真主，因为这些恩惠都是为你们而提供的。

“So that you may go in quest of some of His bounty and be grateful.” (Verse 12) Thus you may use both bodies of water to travel and do business, as also find food and nourishment. It behoves you to be grateful to God for all this bounty, which is made available to you.

这一部分以另一个普遍性的主题作结,提到昼夜交替,以及太阳和月亮服从神圣的制度,直到其规定的时刻:“他使黑夜进入白昼,使白昼进入黑夜;他又使太阳和月亮为他服务,各自运行到一个规定的期限。”(第13节)昼夜相互进入,或许指的是两幅壮观的景象:夜幕渐渐侵入白昼,光线逐渐减弱,黑暗不断增加,直到太阳消失,随之黑暗移来,慢慢展开它的翅膀。

This part concludes on another universal beat that mentions the alternation of day and night, arid the subjection of the sun and the moon to the divine system until their appointed time: “He causes the night to pass into the day, and the day to pass into the night; and He has made the sun and the moon subservient [to His laws], each running its course in an appointed term.” (Verse 13) The passing of the day and the night into each other may be a reference to the two spectacular scenes when the night creeps into the day, with its light gradually diminishing and the darkness increasing until the sun has disappeared followed by the darkness moving in and slowly spreading its wings.

另一幅景象见证了白昼悄然侵入黑夜，黎明的第一缕气息出现。光明随之逐渐扩散，黑暗一点一点地消退。接着太阳升起，白昼因光辉而绚丽夺目。

The other scene witnesses the start of the day creeping into the night, with the first breath of dawn. The light then begins to gradually spread while the darkness bit by bit disappears. Then the sun rises and the day is resplendent with brightness.

或者，《古兰经》中的这一表述也可能指夜晚像咬去白昼的一口一样侵入白昼，仿佛夜晚正在进入白昼；同时也指白昼逐渐延长，一口一口地从夜晚中夺去时间。它也可能同时指这两种情况，将二者合并描述。所有这些景象都深深触动着我们的心灵，使人心生敬畏，甚至感到战栗：我们看到真主的手在此处拉紧一根线，在彼处放松一根线，构成一个精妙、精确而均衡的体系，日复一日、世纪复一世纪，分毫不差。

Alternatively, the Qur’ānic expression may refer to the night as it takes a bite out of the day, as if it is going into the day, and also the day getting longer as it takes one bite after another off the night. It could also mean both situations at the same time, describing them together. All these scenes have a profound effect on our hearts, spreading a feeling of awe and even fear as we see God’s hand pulling one line here and relaxing one there in a fine, accurate and balanced system that does not miss a tick day after day, century after century.

再者，太阳和月亮服从真主的律法，并按照它们的轨道运行，直至那只有真主知晓的既定期限，这是我们每个人都亲眼见到的另一种现象。它们在众人面前出现又消失，升起又落下。

Again making the sun and the moon subservient to God’s law and setting them on their courses until the appointed term, known only to God, is another phenomenon that everyone of us sees. They appear and disappear, rise and set before everyone.

他们那永不失误的运行，无需任何知识或计算即可加以思索。它们为各个世代提供了可供思考的迹象。我们或许比《古兰经》最初所针对的那些人知道更多关于它们的知识，但这并不是关键。重要的是，这些现象给予我们的启示，与它们曾经给予他们的启示是相同的。它们必定促使我们思考真主在宇宙中所作所为的奇妙。

Their unfailing movements do not require any knowledge or calculation to contemplate. They serve as signs for all generations to contemplate. We may know about them more than what the first people addressed by the Qur’ān knew, but this is not the point. What is important is that these phenomena give us the same inspiration as they gave them. They certainly motivate us to contemplate the work of God’s hand in the universe.

综上所述这些令人动容的画面，本章经文阐明了真主对宇宙的主宰权是真实的。同时也指明了一切以任何方式与真主并列的主张都是虚妄的，以及这种虚妄在末日所招致的可悲的终局。

Concluding these inspiring scenes, the sūrah states the truth of God’s Lordship over the universe. It also states the falsehood of every claim of partnership with God, and its ultimate and miserable result on the Day of Judgement:

这就是真主你们的主：一切主权都属于祂。而你们舍祂而祈祷的那些，连一层椰核上的薄膜都不拥有。你们若向他们祈祷，他们听不见你们的呼唤；即使听见，也不能回应你们。在复活日，他们必定否认你们把他们与真主并列为伙伴的行为。

Thus is God, your Lord: to Him belongs all dominion, while those whom you invoke instead of Him do not own even the skin of a date-stone. If you invoke them they cannot hear your call. Even if they could hear, they would not respond to you. On the Day of Resurrection they will utterly disown your having associated them with God.

没有谁能像那位全知者一样告诉你实情。（第13-14节）

None can give you information like the One who is all- aware. (Verses 13-14)

驱动云彩的风由祂派遣，使死寂的大地复苏，用泥土创造你们，使你们成双配对，祂知道每一个雌性所怀的，所产的，知道谁得长寿，谁得短寿，祂创造了两大水体，使白昼与黑夜彼此交替，并使太阳与月亮服从祂的律法：这位就是“你们的主，主权属于祂；而你们舍祂所祈求的，甚至不拥有一枚枣核上的薄膜。”（第13节）

The One who sends the wind driving the clouds, makes the dead land quicken, creates you out of dust, makes you in pairs, knows what each female bears and gives birth to, what gets a long life or a short one, has created the two great bodies of water, causes the day and night to pass into each other and makes the sun and the moon subservient to His law: that One is “your Lord: to Him belongs all dominion, while those whom you invoke instead of Him do not own even the skin of a date-stone.” (Verse 13)

他们连一颗枣核那样微不足道的东西都不拥有。

They do not even own such a trifling thing as a date-stone.

这一章进一步真实地描绘了他们：“你们祈求它们，它们听不见你们的呼唤。”（第14节）它们是偶像、雕像、树木、星辰、天使或精灵；它们中没有一个真正拥有哪怕一枚枣核的薄膜。它们中没有一个能够回应崇拜它们的人，“即使它们能听见，也不会回应你们。”（第14节）例如，这适用于精灵和天使。精灵无法回应，而天使也不回应那些迷失正道的人。以上所说都与今世相关，但在审判日，它们会与错误及追随错误的人撇清关系：“复活日，它们会否认你们把它们与真主并列。”（第14节）这是由全知今世与后世、无论现在还是来世宇宙中没有任何遗漏的那一位所陈述的：“没有能像全知者那样告诉你实情的。”（第14节）

The sūrah goes further in drawing a true image of them: “If you invoke them they cannot hear your call.” (Verse 14) They are statues, idols, trees, stars, angels or jinn; and none of them actually owns the skin of a date-stone. None of them can respond to those who worship them, but, “Even if they could hear, they would not respond to you.” (Verse 14) This applies, for example, to the jinn and the angels. The jinn cannot respond, while the angels do not respond to those who have gone astray. All this is relevant to this present life, but on the Day of Judgement they disassociate themselves from error and those who follow it: “On the Day of Resurrection they will utterly disown your having associated them with God.” (Verse 14) This is stated by the One who knows everything in this life and beyond it, who overlooks nothing in the universe now or in the life to come: “None can give you information like the One who is all-aware.” (Verse 14)

这段文字的结尾是：只需说明，它足以让任何人的心灵受益终生。事实上，只要一个人寻求证据、探求正道，他的心只要认真聆听任何一章经文中的一段，就已足够。

So does this passage conclude. It only remains to be said that it gives any human mind enough to last a lifetime. Indeed, it is sufficient for any human heart to listen carefully to a single passage of any sūrah if he is seeking proof and searching for guidance.

Fāṭir(创造者 / 造化万物者)9–14

概述

万能之源

人的被造

不同的水

这就是真主。