这个苏拉以两个分开的字母"哈"和"米姆"开头。我们在别处已经解释过，许多苏拉以阿拉伯字母单独开头的原因。这种情况经常被提到，这与古兰经重复提及其希望我们内化于心的事实的方法相吻合。人的心天生需要这种重复，因为它往往会随着时间的流逝而遗忘。要使一件事实铭刻于良知之中，就需要以多种方式反复提及。古兰经依照造物主的智慧，以人心天性中所具备的各种特质来向人心说话。

The surah opens with the two separate letters, Ha. Mim. We have explained elsewhere the reason why many surahs start with separate letters of the Arabic alphabet. That this is often stated fits in with the Qur’anic method of repeating references to the facts it wants our hearts to internalize. By nature, the human heart needs such repetition because it tends to forget with the passage of time. In order to instil a fact in ones conscience one needs to have it repeated in a variety of ways. The Qur’an addresses the human heart with all the qualities instilled in its nature in accordance with its Creator’s knowledge.

仿佛这部章首的两个字母“Ha”“Mim”就是给这章经文或《古兰经》取的名字。这两个字母构成第一句话的主语，而谓语则组成下一节经文：“Ha，Mim。这是来自至仁至慈的主的启示。”（第1-2节）以仁慈和慈悯这两种神圣的品性来说明《古兰经》的启示，突出了这一启示最具特征的品质，即神圣的慈悯。毫无疑问，《古兰经》的启示是对全人类的恩慈。它是对信仰它并践行它的人的恩慈，也是对其他受造物的恩慈，而不仅仅是对人类。《古兰经》确立了一套能为所有人带来善果的生活准则。它对人类的生活、观念、价值和行为方式产生了深远影响。自降示以来，其影响是普遍而持续的。那些以真正客观的态度研究人类历史、从更广阔的视角追溯其进程、涵盖人类活动各个方面的人，能够认识到这一事实。他们中的许多人也已明确地记录了这一点。

It is as if the two letters with which the surah starts, Ha, Mlm, are a name given to the surah or to the Qur’an. The two letters constitute the subject of the first sentence while the predicate forms the next verse: “Ha, Mim. A revelation from the Lord of Grace, the Ever Merciful” (Verses 1-2) Choosing to identify the Divine attributes of grace and mercy in connection with the revelation of the Qur’an highlights the quality that is most characteristic of this revelation, namely Divine mercy. There is no doubt that the revelation of the Qur’an is an act of mercy for all mankind. It is a mercy for those who believe in it and implement it as also for other creatures, not merely humans. The Qur’an defines a code of living that brings good results for all. It has had a profound impact on the life of humanity, its concepts, values and course of action. Its impact is universal and consistent, ever since it was revealed. Those who study human history with true objectivity, following its course in its wider perspective, which includes all facets of human activity, are able to recognize this truth. Many of them have also recorded this in clear terms.

“一部经书，其经文以阿拉伯语清晰详述，专为有知识的人而设。”（第3节）将经文清楚而明确地加以阐述，并依据其目的、人们的天性与心理、世代、群体、心智和需要来加以说明，这是《古兰经》的一大特征。它的经文确实为那些乐于学习、愿意接受知识的人作了清楚的阐释。如此，《古兰经》向那些将信仰付诸实践的信士报喜，也向那些拒绝其讯息、心怀恶念的人发出警告。它还解释了为何以优美的阿拉伯文体向说阿拉伯语的民众给出这样的喜讯与警告。然而，他们大多数人拒绝了它的讯息，冷淡地对待它：“但他们大多数人背过脸去，所以不听。”（第4节）

“A book, the verses of which have been clearly spelled out as a discourse in Arabic for people of knowledge.” (Verse 3) Spelling out the verses, clearly and distinctly, according to purpose, people’s nature and mentality, generations, communities, psychologies and needs is a major characteristic of the Qur’an. Its verses are indeed clearly expounded for people who are ready to learn and receive knowledge. In this way the Qur’an gives good news to believers who put their faith in practice, and delivers warnings to those who reject its message and entertain evil. It also explains why such good news and warnings have been given in a fine Arabic style to Arabic-speaking people. Most of them, however, refused its message, receiving it cooly: “K’A most of them turn away, so that they do not hear” (Verse 4)

继续宣扬神圣的讯息，先知向他们指明他们所犯罪过的严重性——他们以神的名义置人为偶像、拒绝神的讯息。他首先指向宇宙，在宇宙面前，他们是渺小而脆弱的造物。他向他们展示神的大能，这种大能体现在这个宇宙的本质之中，而他们只是其中极小的一部分。他想把他们从狭隘的视角中拉出来，他们正是通过这种视角看待神圣的讯息。从这个角度看，他们自认为伟大，占据着重要的地位。

Continuing to advocate the Divine message, the Prophet puts before them the enormity of the offence they commit by associating partners with God and rejecting His message. He points first to the universe, in relation to which they are tiny and flimsy creatures. He shows them Gods power as reflected in the nature of this universe of which they constitute only a small part. He wants to draw them out of the narrow angle through which they look at the Divine message. From that angle, they see themselves as large, occupying important positions.

忙于自身、地位和利益的他们，因为穆罕默德被真主选中而非他们，便忽视了《古兰经》所阐明、穆罕默德ﷺ向他们陈述的伟大真理。这一伟大真理关乎宇宙，关乎人类的所有世代，并具有超越时间、地点与人群的绝对性。

Preoccupied with their own selves, positions and interests, and the fact that Muhammad was chosen by God in preference to them, they overlook the great truth expounded in the Qur’an and set before them by Muhammad. This great truth relates to the universe, to all generations of humanity, and carries absolutism that transcends time, place and people:

请说:你们难道真的不信那在两日之内创造大地的主吗?你们还要以别物与他并列吗?他就是众世界的主。他在大地上安置了巍然耸立的山岳,赐福于大地,并在四日之内均匀地分配了大地上各种各样的给养,使一切求取者都得其所需。然后,他转向天空——那时天空还是烟雾——对天和地说:"你们俩都来,不论是自愿还是不情愿。"二者都说:"我们自愿来。"于是他在两日之内判定它们成为七重天,并为每一重天指定了它的使命。我们以光明装饰了离地最近的天空,并使其安稳牢固。这是全能、全知者的安排。(第9-12节)

Say: Do you indeed disbelieve in Him who has created the earth in two days? And do you claim others to be His equals? It is He who is the Lord of all the worlds. He it is who placed on the earth firm mountains towering above it, and bestowed His blessings on it, and measured out its varied provisions in four days, ensuring equity for all who seek [such provisions]. Then, He applied His design to the sky, which was but smoke; and said to it and to the earth: 'Come, both of you, willingly or unwillingly. ’ They both said: 'We do come willingly. ’ So He decreed that they become seven heavens in two days, and assigned to each heaven its task. We adorned the sky nearest to the earth with lights, and made them secure. Such is the design of the Almighty, the All-Knowing. (Verses 9-12)

当你宣称不信时，你的所作所为无非是粗心、粗俗而下流。你否认了那位创造大地、在其上安置稳固山岳、赐福于大地并分配其各种给养的主。他确实主宰着宇宙的各种体系，并以稳固的明灯装饰最近的天空。天上地下的一切都心甘情愿地顺服于他，而你，这大地上仅仅一个居民，却傲慢地拒绝接受真理。这篇章中对这些事实的陈述，通常都会撼动每一颗心。

When you declare disbelief, you are being nothing other than careless, gross and vulgar. You are denying the One who created the earth and placed firm structures over it, blessing it and assigning its varied provisions. He has indeed operated the systems of the universe, adorned the nearest sky with secure lights. Everything in the heavens and the earth willingly submit themselves to Him, while you, a mere single inhabitant on earth, arrogantly refuses to accept the truth. The presentation of these facts in the surah typically shakes every heart:

我们需要先停下来，仔细思考这段古兰经文中的每一个词语，然后再把注意力转向下一节经文中提到的天空。

We need to dwell for a moment on every phrase of this Qur’anic text before we turn our attention to the mention of the heavens in the next verse.

"他把坚固的山岳安置在大地上，高耸于其上"（第10节）。古兰经中常将山岳描述为"坚固"的，在某些经文中，山岳被安置的目的正是为了防止大地震动或摇晃。这意味着山岳本身坚固，并使大地稳定，确保大地保持平衡。在过去，人们曾认为大地建立在坚实的基础之上。而如今，人们被告知，大地不过是悬浮在广阔空间中的一个小球，并无任何支撑。

“He it is who placed on the earth firm mountains towering above it” (Verse 10) Mountains are often described in the Qur'an as ‘firm’, and in some instances the purpose of their positioning is that they prevent’ the earth from shaking or swaying. This means that the mountains are firm in themselves and stabilize the earth, ensuring that it remains well balanced. In times gone by, people used to think that the earth was based on firm foundations. They are told today that the earth is nothing more than a small ball that floats in a great expanse, without support.

他们第一次听到这样的话时可能会感到害怕，其中一些人可能会开始心存戒备地斜眼张望，担心大地会震动，或者深邃的太空会坍塌。让这样的人安心吧。

They may be scared when they listen to such words for the first time, and some of them may begin to look warily askance, worried that the earth might shake or fall in deep space. Let such people be reassured.

真主之手托住诸天与大地，使它们不至消失。倘若它们消失，便再无他者能使其保持原位。这样的人应当驱散忧虑的念头，因为支配宇宙的律则，是由那主宰万物的全能者所推动运行的。

God’s hand holds the heavens and the earth, preventing their disappearance. Should they vanish, no one else would hold them in place. Such people should banish worrying thoughts, because the laws that govern the universe are set in operation by the Almighty who holds sway over all things.

这位科学家还说：

The same scientist says:

地球上发生的每一件事，无论是在其表面还是地下，只要导致某种物质从一个地方转移到另一个地方，都会影响地球沿其轨道运动的速度。这并非只受潮汐周期的影响。即使是河流把水从地球的一处带到另一处，也会影响其运动的速度。吹动的风，以及落入海中或突出于地表的任何物体，都会对地球沿轨道运动的速度产生影响。另一个影响这种速度的因素是其体积的任何膨胀或收缩，即便其增减幅度不超过几英尺。3

Every event that takes place on earth, whether on its surface or below it, causing one substance to be transferred from one place to another, has a bearing on the speed of the earth as it moves in its orbit. This is not affected only by the cycle of the tide. Even when rivers carry water from one place of the earth to another, this affects the speed of its movement. The blowing wind and whatever falls into the sea or protrudes on the surface has an effect on the earths speed as it moves in orbit. Another thing that affects such speed is any expansion or retraction of its size, even though it increases or decreases by no more than a few feet.3

然后,他把他的设计施于天空,那时天空还是烟雾。他对天空和大地说:“你们俩都来吧,无论是自愿还是不情愿。”它们都说:“我们是自愿来的。”于是他判定它们在两天之内成为七重天,并为每一重天指定了它的使命。我们用星辰装饰了离大地最近的天空,并使其安全坚固。这是全能、全知者的设计。(第11-12节)

Then, He applied His design to the sky, which was but smoke; and said to it and to the earth: ‘Come, both of you, willingly or unwillingly.’ They both said: ‘We do come willingly.9 So He decreed that they become seven heavens in two days, and assigned to each heaven its task. We adorned the sky nearest to the earth with lights, and made them secure. Such is the design of the Almighty, the All Knowing. (Verses 11-12)

这里所说的“祂的设计所作的安排”，指的是这是出于祂的旨意。“然后”一词不一定表示时间上的先后次序，而可能表示转向某个更高的事物。按我们的理解，天空是更高的。“然后，祂将祂的设计施于天空，那时天空不过是烟雾。”（第11节）科学家们认为，在恒星存在之前，曾有他们称之为星云的东西，即一团气体，或者说烟雾。

What is meant here by the application of Gods design is that it was His will to do so. The word, ‘then, may not signify a chronological order; rather, it may mean turning to something higher. In our sense, the sky is higher. “ Then, He applied His design to the sky, which was but smoke.n (Verse 11) Scientists believe that before the existence of stars there was what they call the nebula, a cloud of gas, or rather, smoke.

星云，无论明亮还是暗淡，都含有气体和尘埃，而这些气体和尘埃无非就是恒星形成之后所剩余的物质。该理论认为，银河系最初是由气体和尘埃构成的，所有恒星都是通过沉积和凝聚的过程由此形成的。

The nebulas, bright or dark, contain gas and dust, which is nothing other than what is left after the creation of the stars. The theory says that the galaxy was first formed of gas and dust, from which all stars were formed by a process of deposition and sedimentation.

然而，仍有一部分气体和尘埃留存下来，星云便是由这些残余物质形成的。在这个巨大的星系中，仍然留存着大量物质，其数量与当初形成恒星所用的物质相当。恒星仍在依靠引力吸引其中的一部分，这就好比星辰在为天空除尘，清除剩余的物质；然而，这些“除尘者”相对于需要清除的量和需要清理的空间而言，数量实在太少了。5

Yet some of the gas and dust remained, and from the remainder, the nebulas formed. Yet in this great galaxy remains a large quantity, equal to that which went into the formation of the stars. The stars continue to pull some of it by gravity, which means that the stars are dusting the sky to remove what is left, yet these dusters are too few in relation to the amount that needs to be dusted away and the space that needs to be cleaned.5

这一说法可能是正确的，因为它更接近《古兰经》经文的含义：“然后，他转向天空，那时天空还是烟雾”（第11节）。它也更符合天地的创造是在极长的时间内完成的这一事实，即用了真主的两天。

This may be true because it is close to the meaning of the Qur’anic statement: “ Then, He applied His design to the sky, which was but smoke” (Verse 11) It is also closer to the fact that the creation of the skies was completed over a very long period of time, taking two of Gods days.

经文随后又陈述了一个宏大的真理:"于是对它和大地说:你们俩顺从地或勉强地来吧。"

The verse then adds a statement expressing an awesome truth: “and said to it and to the earth: Come, both of you, willingly or unwillingly.

“他们二者都说:我们是顺从而来的。”(第11节)这是对宇宙处于真主掌控之下的一个非凡的提示。它顺服其造物主,并甘心遵行祂的旨意。这样看来,只剩下人:在大多数情况下,人是被迫地服从真主的律法。律法必然适用于他,他无法使自己脱离其管辖范围。

They both said: We do come willingly.” (Verse 11) This is a remarkable reference to the fact of the universe being under Gods control. It submits to its Creator and willingly does His bidding. This leaves only man who, in most cases, submits to God’s law unwillingly. The law inevitably applies to him and he cannot take himself out of its domain.

人类不过是宇宙这台宏大机器中一个小小的齿轮。

Man is no more than a little gear in the great machinery of the universe.

所有的宇宙规律都适用于他，不论他是否喜欢。然而，他却是唯一不像大地和天空那样顺服的受造物。他总是试图偏离一条平坦顺畅的道路，因此与自然规律相冲突，而自然规律必然会压倒他。于是他会屈服，尽管是出于不情愿。例外的是那些神的仆人，他们在内心、观念、欲望和行为上都不与神圣的整体律则相违背。这些人甘心顺服，发现自己的道路平坦顺畅。他们与宇宙的运动同步前行，转向神，与一切存在和谐共处。他们能够creating奇迹、创造神迹。他们与宇宙中的任何力量都没有冲突；相反，他们从宇宙的力量中汲取力量。

All universal laws apply to him, whether he likes them or not. Yet he is the only creature who does not make the same submission as the earth and the sky. He always tries to deviate from an easy and smooth path, and, thus, he collides with the laws of nature, which will inevitably overpower him. He will then submit, albeit unwillingly. Exceptions to this are God’s servants who, in their hearts, concepts, desires and actions, are not in conflict with the overall Divine law. These people submit willingly and find their way easy and smooth. They move in line with the movement of the universe, turning to God and living in harmony with all that exists. They are able to achieve wonders and produce miracles. They have no conflict with any force in the universe; on the contrary, they derive from its powers.

我们人类被迫顺从真主的律法，却并非心甘情愿。若我们能像大地和天空那样心甘情愿地顺服，那该多好啊。那样，我们便能享受与整个宇宙和谐一致所带来的幸福。有时，我们也会想出荒谬的主意！真主旨意的车轮按照为它设定的方向、路径和速度转动，并依照既定的自然法则，带动整个宇宙随之运行。

We, humans, submit to God’s law unwillingly. How much better it would be for us to submit willingly, as do the earth and the skies. We would then enjoy the happiness that results from being consistent with the rest of the universe. At times, we also come up with what is absurd! The wheel of God’s will turns in the way, direction and speed set for it, turning the universe with it according to well defined laws of nature.

然而，在宇宙万物之中，唯独我们人类试图让这个轮子转得更快或更慢，受到忧虑、自私、贪婪、恐惧或欲望等动机的驱使。我们或向这边，或向那边偏移，而其余的万物都沿着一条明确的道路运行。这必然导致我们在这里或那里发生碰撞，遭受痛苦，或遭遇致命的撞毁。于是，我们所有的努力与力量都付诸东流。然而，我们应当知道，当我们真正地信仰、顺服真主，并与宇宙中的其余万物建立联系时，我们便会清楚地理解自己的角色，使自己的行动与宇宙的运行相协调，在正确的时间、以正确的速度、在正确的空间中行动。如此，我们的行动便会借助真主置于宇宙之中的力量而受益，从而产生真正伟大的成果。我们也不会有傲慢或自负，因为我们知道，使我们能够成就伟大事业的力量源自何处。

“鉴于整个宇宙的现状，那些否认真主独一、并为祂设立同伴的人，应被置于什么地位？他们这种轻率而傲慢的态度，应当如何受到报应？”

Given this is the state of the entire universe, what position should be assigned to those who reject God’s oneness and attribute partners to Him? How should their reckless arrogance be requited?

但如果他们背过脸去，你就说："我警告你们，将会降下像当年降在阿德族和赛莫德族身上的那种雷霆。"{当时，使者们从四面八方到他们那里，说："你们只应崇拜真主。"他们回答说："如果我们的主愿意，祂必定会降下天使。"}

If they turn away, say: T warn you of a thunderbolt like the thunderbolt that struck the Ad and Thamud. * There came to them, from all directions, messengers saying: ‘Worship none but God. ’ They answered: Ifour Lord had wished, He would have sent down angels.

至于阿德人，他们在大地上无理地傲慢自大，说："谁比我们更强大？"难道他们没有察觉，创造他们的真主比他们更强大吗？他们仍然拒绝我Our启示。

We will never believe in your message. 'As for the Ad, they behaved arrogantly through the land, against all right, and said: ‘Who is mightier than us?' Did they not realize that God, who created them, was mightier than them? They continued to reject Our revelations.

因此，我们使一阵狂风向他们袭来，持续了数日的灾祸，使他们在今世尝到屈辱的刑罚。然而，来世的刑罚必定更加屈辱，他们也无人可以相助。至于赛莫德人，我们为他们指明了正道，但他们却宁愿选择盲目，而不愿接受正道。于是，屈辱的雷霆因他们所作所为而降临到他们身上。而我们拯救了那些信仰并敬畏主的人。（第13至18节）

Therefore, We let loose upon them a howling gale raging through several days of misfortune, so as to give them, in the life of this world, a foretaste of humiliating suffering. Yet the suffering in the life to come will be even more humiliating, and they will have none to help them. As for the Thamud, We offered them guidance, but they chose blindness in preference to guidance. Therefore, the thunderbolt ofhumiliating suffering struck them in consequence of what they had wrought. And We saved those who believed and were Godfearing. (Verses 13-18)

对‘Ad和Thamud两族所遭受的那类雷霆之灾的警告,令他们心生恐惧。这与他们所犯的可怕罪行相称。它也回应了本章开头提到的多神教徒的傲慢,表明他们是宇宙中唯一拒绝真理的人。

A warning against the type of thunderbolts that struck the peoples of ‘Ad and Thamud strikes fear in their hearts. It suits the terrible offence they commit. It answers the idolaters’ arrogance referred to at the beginning of the surah showing them to be the only ones in the universe who reject the truth.

这一警告对麦加的不信道者产生了怎样的影响？早期的传记作家伊本·伊斯哈格（Ibn Ishaq）为我们讲述了如下的故事：先知ﷺ

What sort of effect did this warning have on the unbelievers in Makkah? Ibn Ishaq, an early biographer of the Prophet, gives us the following story:

有一天,古来氏族的首领之一、阿图巴·本·拉比阿(‘Utbah ibn Rabi‘ah)与一群古来氏族的显贵坐在一起,他看见先知ﷺ独自坐在靠近天房(Ka‘bah)的地方。阿图巴对他的同伴们说道:

这就是上述警告在一个不信其使命之人身上所产生的效果的一幅画面,这是真主使者所讲的。在继续之前,我们需要稍作思考:先知聆听拔巴(’Utbah)提出那些琐碎建议时的形象,他的高雅风度,以及他对所争论的重大问题的专注。尽管拔巴所提的建议听起来毫无价值,先知仍然专心倾听,没有打断对方。他保持平静与和善。

This is, then, one image of the effect of the warning as stated by God’s messenger to a person who did not believe in his message. Before we move on, we need to reflect a little on the image of the Prophet as he listened to 'Utbah making his petty proposals, his refined manners and his focus on the great issue in question. Although the proposals 'Utbah made sounded worthless, the Prophet listened attentively, without interrupting his interlocutor. He remained calm and friendly.

当乌特白住口后,先知以和善的态度问他:“艾布·沃立德,你说完了吗?”乌特白确认自己已说完后,先知说:“那么请听我说。”先知等待乌特白说“我会听”之后,才为他诵读上帝的经文。自始至终,他都和蔼、平静、自信而令人安心。这正是先知一贯吸引听众注意力的方式,即使听众起初可能嘲讽他、采取敌对的态度。他始终拥有最令人钦佩的风范。

When 'Utbah stopped speaking, the Prophet then graciously asked him: “Have you, Abu al-Walid, finished what you have to say?” Then when 'Utbah confirmed that he had finished, the Prophet said: “Then listen to me.” He waited until 'Utbah said, “I will do,” before he read to him God’s own words. Throughout he was friendly, calm, confident and reassured. This is typical of how the Prophet always captured his audiences attention, even though they might at the beginning jeer him and take a hostile stand. His was always a most admirable attitude.

诚然如真主所言：“真主最知道该把他的使命托付给谁。”（6：124）

It is certainly as God says: “God knows best whom to entrust with His message.” (6: 124)

“如果他们转身离去，你就说：我警告你们，将有一场如降临阿德族和赛莫德族那样的雷霆击中你们。”（第13节）这句警告意味着什么？它实际上开启了新的一轮，向我们展示了先前那些拒绝神的讯息的民族所遭遇的结局。通过回顾那些同样鲁莽、傲慢的民族所遭受的命运，当今不信者那种鲁莽的傲慢便显得愈加明显：“使者们从四面八方来到他们那里，说：你们除了敬拜神以外，不要敬拜任何人。”（第14节）这是所有神的使者所提出的唯一主题；它陈述了每一种神圣宗教的核心要旨。

What does this warning signify: “If they turn away, say: I warn you of a thunderbolt like the thunderbolt that struck the Ad and Thamud” (Verse 13) Essentially, it begins a fresh round showing us images of the fates met by earlier communities who rejected Gods message. The reckless arrogance of the present unbelievers is thus made all the more apparent through this reminder of what happened to similarly reckless and arrogant peoples: “ There came to them, from all directions, messengers saying: Worship none but God." (Verse 14) This is the single issue as presented by all Gods messengers; it states the central point in every Divine religion.

“他们回答：如果我们的主想要，祂本会降下天使。我们绝不信你所传的讯息。”（第14节）同样，这也代表了每一位使者所遭遇的相同质疑。然而，一位向人类传达讯息的使者，除了是人，别无可能。

“ They answered: If our Lord had wished, He would have sent down angels. We will never believe in your message." (Verse 14) Similarly, this represents the same point of doubt faced by every messenger. Yet a messenger addressing human beings could not be other than human.

他们已被告知真主对宇宙和人类的权能。

They have been told of Gods power over the universe and mankind.

接下来,这一章告诉他们真主对他们自身的权能。他们对自己没有任何主宰,他们身上没有任何部分能超出真主的权能之外。甚至他们的耳朵、眼睛和皮肤也顺服于祂。它们也会违抗他们,以便在审判日成为指控他们的见证。

Now the surah tells them of His power over their own selves. They have no authority over themselves, and no part of them is beyond the reach of His power. Even their ears, eyes and skins obey Him. They too disobey them so as to be witnesses against them on the Day of Judgement.

在那一日，真主的敌人将被集合到火狱前，他们将被驱赶前行，直到抵达火狱时，他们的耳朵、眼睛和皮肤都将就他们生前所作所为作证。他们会问自己的皮肤："你们为什么要为我们作证呢？"皮肤将回答："使万物能言的真主，让我们开口说话了。是祂最初创造了你们，你们现在也将被送归于祂。你们从前并未设法隐藏自己，使耳朵、眼睛和皮肤不为你们作证；然而你们以为真主并不知道你们所做的许多事情。正是你们对主所抱的这种想法，使你们走向毁灭，如今你们已成为失落的人。"如果他们忍受煎熬，火狱将是他们的居所；如果他们祈求获准补过，他们也不会被允许。（第19至24节）

On the day when God's enemies will be gathered together before the fire, they will be driven onwards until, when they reach it, their ears, their eyes and their very skins will bear witness against them, speaking of what they used to do [on earth]. They will ask their skins: 'Why did you bear witness against us?' To which they will reply: 'God, who gave speech to all things, has made us speak. It is He who created you in the first instance, and to Him you now return. You did not try to hide yourselves so that your ears, eyes and skins could not be made to testify against you. Yet you thought that God did not know much of what you were doing. And it is this thought of yours which you entertained about your Lord that brought you to perdition, so that you are now among the lost.' If they resign themselves to patience, the fire will be their home; and if they pray to be allowed to make amends, they will not be allowed to do so. (Verses 19-24)

在这种极为艰难的处境中，人们会感到一个巨大的惊讶：他们看见自己的感官和器官竟然顺从真主，听从吩咐。在这种情形下，他们被斥为真主的敌人！真主的敌人将遭受怎样的命运呢？他们将从历代的人中被聚集起来，像羊群一样被驱赶到火狱边。当他们站在火狱旁、清算开始时，他们会发现自己面对着他们从未料到会出现的见证。他们的舌头，long 习惯于撒谎、捏造虚假和嘲讽，如今被封住了；而他们的耳朵、眼睛和皮肤则违抗他们，顺从它们的主。它们会讲述他们从前以为是隐秘的事情。他们曾经躲藏起来，以为真主看不见他们暗藏的意图和罪行。但他们并没有想过要躲避自己的耳朵、眼睛或皮肤。他们又怎能躲避呢？这些器官本就是他们自身的一部分。如今，它们将公之于众，那些不信道者以为对一切受造物乃至全能的真主都隐藏着的事情。

There is a great surprise in this very difficult situation in which they see their own senses and faculties obeying God and doing as they are bid. In this situation they are branded as enemies of God’! What fate will God’s enemies suffer? They are herded together, from all generations, like a flock of sheep, and driven to the fire. When they stand close to it and the reckoning begins, they find themselves facing witnesses whom they did not reckon with. Their tongues, long used to lie, fabricate falsehood and engage in ridicule are now tied, while their ears, eyes and skins rebel against them obeying their Lord. They report on what they used to consider secret. They used to hide themselves, thinking that God would not see them conceal their intentions and crimes. But they did not try to hide themselves from their own ears, eyes or skins. How could they, when these faculties are part of them? Now, these publicize what the unbelievers thought to be concealed from all creatures and from God Almighty as well.

本章也向他们展示了真主的权能如何延伸到他们的心灵与思想之中，即使他们仍在世间拒绝信仰祂。由于祂完全知晓他们的心已变得败坏，祂便让一些邪恶的存在——包括人类中和精灵中的——与他们结为朋友，并使罪恶在他们看来显得合理而美好。这样，他们便将其引入歧途，直至他们与那些自我毁灭、应受惩罚的人为伍。

The surah also shows them how God’s power extends over their hearts and minds, even when they are still on earth refusing to believe in Him. Since He is fully aware that their hearts have become corrupt, He lets some evil entities, from among both humans and jinn, befriend them and make what is evil seem fair and goodly. Thus, they lead them astray until they join those who ruin themselves and become liable to punishment:

我们为他们安排了伴侣,使他们把自己过去和现在的所作所为都视为美好;于是那判决已经应验在他们身上,与此前逝去的诸民族和人类中的众生一样。

We have assigned to the unbelievers companions who made their past and present seem goodly to them, but the sentence has fallen due upon them together with bygone generations of} \nn and humans.

他们必定会迷失。（第25节）

They will indeed be lost. (Verse 25)

他们自视甚高，不肯崇拜真主，哪怕他们正处在真主的权能之下。他们内心的欲念将他们引向毁灭，最终招致真主的惩罚。真主为他们安排了恶伴，这些恶伴在他们耳边低语，向他们保证他们所见的一切罪恶都是善的，并把他们自己的恶行装扮得美好动人，使他们看不到这些行为是多么丑恶。人所能遭遇的最糟糕的事情，或许就是失去了判断的清明，再也看不出自己的行为是多么丑恶或偏离正道。如此一来，他便把自己所做的一切都看作善良公正的。然而，这必然导致他走向毁灭。当不信道者到达这一地步时，他们便发现自己与过去那些遭受真主惩罚的民族一同沦入迷途之群：“他们必定是迷失的。”（第25节）

They are too proud to worship God when they are subject to His power. Their own hearts lead them to ruin and ultimately to Gods punishment. God allocates them wicked companions who whisper in their ears, assuring them that all the evil they see around them is good, and who present their own bad deeds to them in a fair appearance so that they do not see how foul these are. Perhaps the worst thing that can happen to man is that he loses his balanced judgement and can no longer see how foul or deviant his actions are. In this way, he perceives everything he does as good and fair. Inevitably, though, this leads him to ruin. When the unbelievers reach this stage, they find themselves among the lost herd of past communities that suffered Gods punishment: “They will indeed be lost.” (Verse 25)

在这些邪恶同伴的怂恿之下，他们所做的其中一件事，是当他们意识到《古兰经》的论证何等有力时，便与《古兰经》为敌：“不信道者说：你们不要听这部《古兰经》，而要以喧嚣的言论扰乱它，以便你们取得胜利。”（第26节）

One aspect of what such wicked companions persuaded them to do was to fight the Qur’an when they realized how powerful was its argument: “ The unbelievers say: Do not listen to this Quran, but drown it in frivolous talk, so that you may gain the upper hand.” (Verse 26)

古莱氏长老们在麦加常常互相劝告,也这样劝说民众。他们意识到自己无法与《古兰经》相抗衡,无论是它的美妙、力量还是雄辩:"你们不要听这部《古兰经》。"(第26节)他们声称,它对人心施了魔法,毁坏了他们的生活,使父子之间、夫妻之间产生隔阂。诚然,《古兰经》确实会造成这种分裂,但那是通过真主的准则来实现的,这一准则将信仰与不信仰、正道与迷途区分开来。《古兰经》赢得人心,以至于人们不再珍视任何其他纽带,而只珍视信仰的纽带。因此,它被称为"furqān",意为"准则"。

本段经文以描绘真理的传播者作结,刻画他的品格、言辞与良好的德行。安拉的使者,以及每一位安拉之道的传播者,都应当效法这样的品行。本章开篇描述了那些被召唤接受信仰之人的敌对态度,以及他们如何以傲慢回应这一召唤。现在,真主的信仰的传播者被告知应当遵循怎样的道路,无论他们的宣教遭遇怎样的对待,无论他们的努力得到怎样的回应。

This part of the surah concludes by painting an image of the advocate of the Divine faith, describing his personality, discourse and fine manners. God’s messenger, and indeed every advocate of God’s way, are called on to adopt such ways. The surah began by describing the hostile attitude of those called upon to accept the faith and how they met this call with arrogance. Now, the advocates of Divine faith are being told what course to follow, regardless of how their advocacy is met and how their efforts are received:

谁的言辞比那号召人归向真主、行善并说"我是归顺真主者"的人更好呢？善与恶不能相等。你应当以更美好的言行去回击恶，那时，与你为敌的人将会像挚友一般亲近你。

Who speaks better than he who calls people to God, does what is right, and says, 7 am one of those who have surrendered themselves to God'? Good and evil cannot be equal. Repel evil with what is better, and he who is your enemy will become as close to you as a true friend.

然而，只有那些在逆境中坚忍的人才能获得这一品德；只有那些拥有至大福分的人才能获得它。如果恶魔的挑唆激动了你，你就应当寻求真主的庇护。祂确是全聪的，全知的。（第33-36节）

Yet none will attain this except those who are patient in adversity; none will attain it except those endowed with truly great fortune. If a prompting from Satan should stir you up, seek refuge with God. He alone is All-Hearing, All-Knowing. (Verses 33-36)

一位传播神圣信仰的人，必须让他的听众直面现实。他要面对人们的偏离、无知、对自身行为的过度自我欣赏，也要面对人们本能的抵触情绪，即不愿听到自己有错。他还要面对那些为了维护自身利益、保住可能因人人平等这一神圣信仰根本原则而受到威胁的地位而与之对抗的人。作为传播神圣信仰的任务的一部分，要面对这一切，确实十分艰难。然而，这又是一件真正伟大的事情："谁的言语比号召人们归向真主、行善、并说：'我是顺服者'的人更好呢？"

An advocate of the Divine faith must put his addressees face to face with reality. He has to confront people’s deviation, ignorance, inflated appreciation of their own deeds, as also their instinctive abhorrence of being told that they are wrong. He is opposed by peoples determination to serve their own interests and maintain positions that might be threatened by the principle of equality of all people, which is basic to Divine faith. To face all this as part of the task of advocating Divine faith is indeed very hard. Yet it is something truly great: “Who speaks better than he who calls people to God, does what is right, and says, 7

"我是那些已经顺服真主的人之一吗？"（第33节）

am one of those who have surrendered themselves to God?" (Verse 33)

综上所述,呼吁人们相信真主独一的言辞,是世上最好的言辞。在天上被升向真主的一切善言之中,它居于最前列,前提是它以善行为印证,并以全然顺服真主来确认。如此,这种劝导便纯净而真诚,不掺杂私利。劝导者的目的仅仅是履行职责,传达神圣的讯息。一旦尽了职责,他就不应在意自己的话是否被拒绝,也不应在意人们在否认时是否粗鲁或傲慢。他所传达的只是善,这使他处于更高的地位。反对他的人则怀有恶念,因此远远低于真主的劝导者:"善与恶不能相等。"(第34节) 神圣讯息的劝导者不能以恶报恶。善行的影响与价值,不能等同于恶行。耐心坚持、宽恕容忍,并超越以恶还恶的欲望,最终会使人们恢复理智。他们先前的顽固会软化,并变得友善:"你应以更好的去回应恶,那时,与你为敌的人,将变得如同亲密的挚友。"(第34节)