这一部分经文承接上一部分的内容。上一部分阐明了先知穆罕默德ﷺ的使命，即“借主的许可，把众人从黑暗引向光明”（第1节）。它也阐明了穆萨（摩西）的使命：“你要借你主的许可，把你的民从黑暗引向光明，并提醒他们真主的日子。”（第5节）他向他们解释了自己的使命，提醒他们真主的恩惠和赐福。他还宣告了真主向他们许下的承诺：“如果你们感恩，我必定给你们增加；如果你们忘恩，我的刑罚确是严厉的。”（第7节）随后，他向他们讲述了先知们与拒绝信从他们的民族之间的历史。事实上，他开始了这段叙述，但随即隐去，让这部经章以宏大的场景来讲述它，最终在不信者聆听撒旦给他们上了一堂刻骨铭心的课的画面中达到高潮，而这一课来得太迟，已无任何益处。

This second part of the sūrah begins where the first ends. The first part outlined the purpose of the Prophet Muĥammad’s message, namely, “to bring forth all mankind, by their Lord’s leave, from darkness into the light.” (Verse 1) And it outlined the purpose of Moses’s message: “Lead your people out of darkness into the light, and remind them of the Days of God.” (Verse 5) He explained to them his message and reminded them of God’s favours and blessings. He also announced what God had promised them: “If you are grateful, I shall certainly give you more; but if you are ungrateful, then My punishment shall be severe indeed.” (Verse 7) He then related to them the history of prophets with communities who refused to believe them. In fact he began this narrative, but immediately disappeared to let the sūrah relate it with magnificent theatre, culminating in the scene where the unbelievers listen to Satan giving them a memorable lesson, which comes too late to be of any benefit.

现在，这段经文转向穆罕默德先知ﷺ的社群中的不信道者。他们被展示了一段长长的画面，呈现历史上的重大事件。

Now the sūrah turns to the unbelievers among the Prophet Muĥammad’s community, who have been given a long reel showing the great episodes of history.

这些人确实蒙受了真主赐予他们的许多恩惠。

These people have indeed been blessed with many favours granted to them by God.

这种重大的恩典之一，便是真主派遣了一位使者来，将他们从黑暗引向光明，并号召他们悔罪，以便他们能够获得真主的赦宥。然而他们却拒绝真主的恩惠，否认真主的启示。本章的第二部分便由此开始，对那些将自己的民族引向毁灭的人表示惊讶，正如那些在他们之前的人，将追随者引向火狱一样。

One such major favour is the fact that God sent them a messenger to bring them out of darkness into light, and to call on them to repent so that they might receive His forgiveness. But they reject God’s blessings, and deny His message. The second part of the sūrah starts then with an expression of amazement at such people who lead their communities to destruction, just like those before them who led their followers to hell.

它接着描绘了真主恩惠的一些方面，展现在宇宙最宏伟的景象之一中。随后又举出易卜拉欣感恩的例子。

It goes on to portray some of the aspects of God’s favours in one of the greatest scenes of the universe. It then provides an example of thanksgiving by Abraham.

这个例子清楚地命令信士们谨守拜功、施善于人，以此作为感恩。他们应当在一个财富不再增长、买卖无法进行的日子到来之前这样做。至于不信者，他们并非被遗忘，而是被宽限，直到一个目光惊恐睁大的日子来临。真主对祂的使者们所许的诺言必定实现，无论不信者如何图谋反对他们。所有这些表明，此章的后半部分与前半部分完全和谐，二者相辅相成。

这段文字一开始便提请人们注意一种极为特殊的情形：

This passage begins with drawing attention to a highly singular state of affairs:

“你难道没有看见那些以感恩为代价换取不信的人吗？他们把自己的族人带进了灭亡之家，即他们必将遭受的火狱。那真是个糟糕的归宿！他们让别人与真主并列，设立伪神，从而使人们偏离他的道路。你说：'你们尽情享乐吧，你们终将归于火狱。'”（第28-30节）

“Have you not seen those who have exchanged God’s blessings for unbelief and landed their people in the House of Perdition, hell, which they will have to endure? How vile a place to settle in! They set up false deities as equal to God, and so they lead people to stray from His path. Say: ‘Enjoy yourselves [in this life], for you will surely end up in hell.’“ (Verses 28-30)

这些人曾蒙受真主的恩典:有一位先知被派遣到他们中间,召唤他们信仰真主,引导他们走向真主的宽恕,赦免他们的罪过,并通往天堂的归宿。然而他们舍弃了这一切,反而选择了不信的状态。据告知先知说,这些人正是他自己民族中的首领,他们所遵循的做法,与大多数民族的长者或首领无异。

These are people who have been granted God’s blessings in the form of a prophet sent to call on them to believe in God, and to lead them along the way to God’s forgiveness of their sins, and to a heavenly destiny. Yet they abandon all this and choose instead a state of unbelief. These, the Prophet is told, are the chiefs of his own people who follow the same practice as the elders or the chiefs of most communities.

因此,他们凭借这一可悲的交换,将自己的民众引向火狱。正如我们在本章前文提到的过往各民族和各群体的历史中所见,他们使自己的民众坠入火狱。那真是一个卑劣而可耻的归宿。

Thus by their singular exchange, they lead their communities to hell. Just as we have seen in the histories of past nations and communities mentioned earlier in the sūrah, they land their people in hell. It is a vile and ignominious abode.

该章邀请先知以及每一位信士,去惊叹这些人的奇怪行为,尤其是他们已经看到了先前民族所遭遇的事情。本章以最为生动的方式为他们描绘了这一切,叙述了不信道者与被派遣给他们的使者之间所发生的事情。这一切仿佛就发生在他们眼前一般,呈现在他们面前。事实上,《古兰经》描绘后世将要发生的事情时,也仿佛正在发生,或刚刚发生在我们眼前。

The sūrah invites the Prophet, and every believer, to marvel at the curious behaviour of such people, particularly since they have seen what happened to earlier communities. All this has been portrayed for their benefit in this sūrah in a most vivid way, accounting for what took place between the unbelievers and the messengers sent to them. It was all shown to them as if it were taking place before their very eyes. In fact, the Qur’ān only portrays what is going to take place in the hereafter as if it is happening now, or just happened before our very eyes.

这些人用不信来回报真主所赐予他们的恩典，即派遣到他们中间的使者。使者号召他们只信仰真主，不以任何东西与祂并列，但他们背弃了这一切，“他们设立与真主同等的偶像，以致使人偏离祂的道路。”（第30节）他们把自己的偶像置于与真主同等的地位，像崇拜真主那样向它们献上崇拜。他们像顺服真主那样顺服这些偶像，并把只属于真主的某些属性归于它们。他们由此使人偏离通往真主的唯一正路，即宇宙中唯一的神明。

These people have exchanged God’s blessing of a messenger sent to them with disbelief. The messenger called on them to believe in God alone and to associate no partners with Him, but they abandoned all this, and “they set up false deities as equal to God, and so they lead people to stray from His path.” (Verse 30) They place their false deities in a position equal to that of God, and offer worship to them as they would offer it to Him. They submit to these false deities as they would submit to Him, and they attribute to them some of the attributes that belong only to God. They thus lead people astray from the only straight path leading to God, the only deity in the universe.

在此处，这一章打开了宇宙这部大书，书中的每一页都在述说真主无尽的恩惠。这些恩惠超越了我们感官所能触及的最远之处，遍及天空、大地、太阳、月亮、昼与夜、从天上倾泻而下的雨水、大地上各种植物的果实、船只与舟筏航行其上的海洋与大海，以及奔流不息、带来各种维系生命之物的河流。这些宇宙的景象人人都能看到，然而人们却不去观察、不去思索，也不心怀感恩。人确实是不义的、忘恩负义的，他以不信来交换真主的恩惠，并树立起他自称可与真主相提并论的偶像，而实际上，创造、维持并掌管宇宙及其中一切受造物的，唯有真主。正如经文所说：“真主创造了天地，从天上降下雨水，借以为你们生产果实作为给养；他为你们制服了船只，使它们奉他的命令在海中航行；他为你们制服了河流；他为你们制服了太阳和月亮，使它们恒久地运行；他为你们制服了黑夜和白昼。他赐给你们你们所求的一切。”

At this point, the sūrah opens the book of the universe where every page speaks of God’s countless blessings. These extend beyond the furthest point our senses can reach, and go into the skies, the earth, the sun, the moon, the day and night, the water pouring down from the skies and the fruits of all plants on earth, the oceans and seas where ships and boats sail, and the rivers flowing with the different means of producing what sustains life. All these universal images are available for all to see, but people do not look, reflect or express gratitude. Man is truly unjust, ingrate, exchanging God’s blessings for unbelief, and setting up deities which he claims to be equal to God, when it is God who creates, sustains and controls the universe and all creatures therein: “It is God who has created the heavens and the earth, and who sends down water from the sky with which He brings forth fruits for your sustenance. He has placed under your service ships which by His leave sail through the sea, and He has made the rivers subservient to [His law] for your benefit. And for your benefit He has made the sun and the moon, both diligently pursuing their courses, subservient to [His law]; and has made the night and the day subservient to [His law]. And He gives you of everything you ask of Him.

“若你们要计算真主的恩典，就永远无法数尽。然而人却执迷于过错，顽固地忘恩负义。”（第32-34节）

Should you try to count God’s blessings, you will never be able to compute them. Yet man is persistent in wrongdoing, stubbornly ungrateful.” (Verses 32-34)

这些经文犹如一场猛烈的冲击，它借助宇宙中普遍存在的种种现象作为工具，或者说作为有节奏、有声响的鞭策，唤醒那个沉溺于过错、缺乏感恩之心的人类良知。《古兰经》之独特，其一便在于它将宇宙间的一切以及人类的每一种情感都与对真主独一性的信仰联系起来。于是，宇宙中的每一道灵光、人类良知中的每一次触动，都成为印证这一信仰的证据。宇宙变成了一座真主迹象的展览馆，祂大能之手的壮丽在每一个image、每一处特征和每一道影子中都留下了独特的印记。关于神性与臣服这一根本问题，《古兰经》并非以逻辑辩论、抽象的神学论证或形而上学的哲学问题来呈现。这些方法既不能打动人心，也不能影响人心或激发人心。《古兰经》则将这一核心问题置于众多动人心魄的景象与事实之中：伟大的宇宙、创造、人性以及基本的思想与印象，由此增添了一种令人屏息的美感与卓越的和谐。

These verses represent an onslaught that employs such universal phenomena as tools, or rather as whips with rhythm and sound to awaken the conscience of man, a creature indulging in wrongdoing and lacking gratitude. One aspect of the unique nature of the Qur’ān is the way it relates everything in the universe and every human feeling to belief in God’s oneness. Thus, every flash of inspiration in the universe and in man’s conscience becomes proof confirming this belief. The universe is transformed into an exhibition of God’s signs where the magnificence of His hand excels so as to leave its distinct mark in every image, feature and shadow. The basic question of Godhead and servitude is not presented as a logical debate or an abstract theological argument, or an issue of metaphysical philosophy. Such methods do not appeal to, influence or inspire the human heart. The Qur’ān presents this central issue within a framework of a multitude of inspiring scenes and facts from the great universe, creation, human nature and basic thoughts and impressions, adding an element of breathtaking beauty and superb harmony.

当人的良知被唤醒时，他环顾周围的宇宙，便会认识到，它是为他的利益而造的，或直接地，或通过其规律与人类生活和需要之间的和谐而造福于他。当他环顾四周时，他发现一切都因真主的恩典而变得温顺可亲，并且借着祂的大能与许可，它既有益于他，也有用于他。人若思考和沉思，就必须敬畏他的主，俯伏叩拜，并表达他的感恩。他应时常仰望他的主，使他所经历的任何艰难都能轻易地被化解，并保全他所享受的任何恩典与幸福。

When man’s conscience is awakened, he looks at the universe around him and realizes that it is made for his benefit, either directly or through the harmony between its laws and human life and needs. When he looks around him, he finds it all made friendly by God’s grace, and by His power and permission it is both helpful and useful. When man considers and contemplates, he must stand in awe of his Lord, prostrate himself and express his gratitude. He always looks up to his Lord to replace with ease any hardship he may be going through, and to preserve any aspect of grace and happiness he may be enjoying.

人类中始终铭记真主、并向祂表达感恩的完美典范，就是众先知之父易卜拉欣。他那发自内心的感恩品格，为整章经文营造出特定的氛围，这一章也反映出真主的恩典，以及人们如何以感恩或忘恩来回应这份恩典。在此，易卜拉欣被描绘为一个虔诚奉献的形象，他正满怀真情地向真主祈求。他那动人的祈祷如同一曲悦耳的乐章，直上天庭，令人心生敬仰。

The perfect example of a human being who always remembers God and expresses his gratitude to Him is Abraham, the father of prophets. His truly thankful character imparts a definite ambience to the whole sūrah, which also reflects God’s grace and how it is received with gratitude or ingratitude. Abraham is shown here in a scene of devotion, making a heartfelt appeal to God. His melodious supplication is inspirational as it rises to God in heaven:

易卜拉欣说：“我的主啊，求你使这片土地安全，并使我和我的子孙远离拜偶像。我的主啊，它们确已使许多人迷误。”

Abraham said: ‘My Lord.’ Make this land secure, and preserve me and my children from ever worshipping idols. My Lord, they have indeed led many people astray.

因此,遵从我的人便属于我;至于违抗我的人,你确实是至恕的,至慈的。 我们的主啊!我已将我的一些后裔安置在你神圣殿宇旁一片无耕作的山谷中,好让他们谨守拜功。所以,求你使人们的心向着他们倾倾,并供给他们果实,以便他们感恩。 我们的主啊!你确实知道我们所隐藏的和所公开的一切;天地间没有任何事物能在真主面前隐藏。 赞颂真主,他在我年老之时赐给我易司马仪和易司哈格。我的主确实听取一切祈祷。 我的主啊!求你使我和我的后裔谨守拜功。我的主啊!求你接受我的祈祷。 我们的主啊!求你在清算即将来临的那日,宽恕我和我的父母,以及所有的信士。

Hence, he who follows me belongs to me. As for him who disobeys me, well, You are truly Much-Forgiving, Merciful. Our Lord, I have settled some of my offspring in a valley without cultivation, by Your Sacred House, so that they may establish regular prayers. So, cause You people’s hearts to incline towards them, and provide them with fruits, so that they may give thanks. Our Lord, You certainly know all that we conceal and all that we bring into the open: for nothing whatever, on earth or in heaven, can be hidden from God. All praise is due to God who has given me, in my old age, Ishmael and Isaac. Surely my Lord hears all prayers. My Lord, cause me and [some of] my offspring to establish regular prayers. My Lord, accept my prayer. Our Lord, grant Your forgiveness to me and my parents, and all the believers on the Day when the reckoning will come to pass.’ (Verses 35-41)

易卜拉欣在感恩之后，又向真主祈求，愿祂使他始终懂得感恩。他的感恩以礼拜、崇拜和顺从真主的形式体现。因此，他表明了自己的决心：要始终做一个虔诚的崇拜者，但又担心有什么事情会使他偏离这一目标。于是，他祈求真主帮助他实现这一意愿："我的主啊！求你使我和我的一些后裔谨守拜功。我的主啊！求你接受我的祈祷。"（第40节）

Abraham follows his thanksgiving with a supplication to God to make him always thankful. His thanks take the form of prayer, worship and obedience to God. Thus he declares his determination to always be a devout worshipper, but fears that something may divert him from it. Hence, he prays that God may help him to carry out his intention: “My Lord, cause me and [some of] my offspring to establish regular prayers. My Lord, accept my prayer.” (Verse 40)

易卜拉欣的祈祷显示了古莱什人态度的讽刺之处。古莱什是拥有天房（克尔白）管理权的阿拉伯部落。易卜拉欣恳求真主帮助他谨守拜功，并使他能够随时礼拜。然而他们却背弃了这一点，否认真主的使者向他们所讲述的易卜拉欣为自己和后代祈祷的事迹。最后，易卜拉欣以谦卑的祈祷作结，恳求真主宽恕他，宽恕他的双亲以及所有信士。他祈求在审判日得到这份宽恕，那一天，除了一个人在今世所行的善功，以及真主对他所作所为或所疏忽之事的宽恕之外，任何事物都无益于任何人。

Abraham’s supplication shows the irony in the Quraysh’s attitude, the Arab tribe which had custody of the Ka`bah. Abraham is appealing to God for help to attend to his prayers, and to enable him to perform these at all times. They, however, turn away from it, denying the truth of what God’s Messenger tells them of how Abraham prayed for himself and his offspring. Now, Abraham concludes his humble supplication by appealing to God to forgive him and forgive his parents and all believers. He prays for that forgiveness to be forthcoming on the Day of Judgement when nothing is of benefit to anyone except the good works he or she may have done in life and God’s forgiveness for what they might have committed or omitted to do:

“我们的主啊，求你在清算之日，宽恕我和我的父母，以及所有信士。”（第41节）

“Our Lord, grant Your forgiveness to me and my parents, and all the believers on the Day when the reckoning will come to pass.” (Verse 41)

易卜拉欣长久而谦卑的祈祷，其中提到了真主的许多恩典，并表达了感恩与感谢，韵律优美动听，如今即将结束。这段祈祷充满温柔与关怀的气息，使人心生向往，渴望亲近真主，并铭记祂的恩惠与福泽。

Abraham’s long and humble supplication, which also mentions a number of God’s blessings and expresses gratitude and thanks for them, employing a fine musical rhythm, now comes to a close. It imparts an air of gentle tenderness and care which makes people’s hearts long to be with God, and remember His grace and blessings.

亚伯拉罕是众多先知的祖先，他被视为一位虔诚的仆人，从不忘记主的恩典，也从不忘记感谢的本分。他被树立为真诚信仰真主的仆人所应效法的榜样，因为在叙述亚伯拉罕的祈祷之前，本章正是对这些仆人讲话。我们注意到，亚伯拉罕多次重复使用称呼语“我的主”或“我们的主”。这种对真主作为他和他后裔之主的反复承认意义重大。他提到真主时，并不是以祂的神性属性，而是以祂的主宰性。

Abraham, the father of a long line of prophets, is seen as a pious servant who does not forget His Lord’s grace, or his duty to be thankful for it. He is given as an example to be followed by God’s servants who truly believe in Him, for, just before relating Abraham’s supplication, the sūrah addressed them. We note how Abraham repeats several times the addressing phrase, “My Lord” or “Our Lord”. This repeated acknowledgement of God’s Lordship over him and his offspring is significant. He does not mention God by His attribute of Godhead, but instead by His Lordship.

本章接着阐述这些问题,对那些“以真主的恩惠换取不信,并使自己的人民堕入灭亡之家”的人说话。(第28节)它针对的是那些仍然执迷不悟的人,在他们遭受真主惩罚之前。先知奉命对他们说:“你们尽管在今世享乐吧,你们终将归于火狱。”(第30节)他还奉命对信仰真主的人说话,命令他们坚持礼拜,并缴纳天课:“你告诉我那些已经信道的仆人,让他们谨守拜功,并且从我所供给他们的给养中,秘密地和公开地施舍,在一个没有买卖、也没有友谊的日子来临之前。”(第31节)

The sūrah moves on with its presentation of these issues, speaking to those “who have exchanged God’s blessings for unbelief and landed their people in the House of Perdition.” (Verse 28) It speaks to them as they continue with their erring ways, before they are subjected to God’s punishment. They are the ones whom the Prophet had been told to say to them: “Enjoy yourselves in this life, for you will surely end up in hell.” (Verse 30) He is further ordered to address those who believe in God, and to command them to offer their prayers and pay their zakāt: “Tell My servants who have attained to faith that they should attend regularly to their prayers and spend [in My way], secretly and openly, out of the sustenance We provide for them, before a day shall come when there will be no trading and no friendship.” (Verse 31)

在此，这一章完整呈现了真主为那些否认真主恩典的不信道者所预备的结局，并说明他们不可避免的归宿将在何时到来。这些关于审判日的简短画面，使人心充满敬畏："你切莫以为真主不知道不义者所做的事。他只是让他们延缓到那一天，那天众目惊骇地瞪视，他们急速奔走，仰首而行，眼睛无法转向别处，心中一片空虚。"（第42-43节）

Here the sūrah completes the picture, showing what God has prepared for those unbelievers who deny God’s blessings, and tells when they will face their inevitable destiny. This comes in quick images of the Day of Judgement which fill our hearts with fear: “Never think that God is unaware of what the wrongdoers are doing. He only grants them respite till the Day when eyes will stare fixedly in horror, when they will be dashing in confusion, with their heads lifted up, unable to turn their eyes from what they behold, and their hearts an utter void.” (Verses 42-43)

先知（愿主赐福于他并使他平安）并不认为真主会对不义者所作的恶行毫不知情。有些人看到不义者在今世过着安逸的生活，或许会产生这样的误解。这些人听到了真主的警告，却在今世看不到它的应验。这就解释了为何为他们最终的惩罚设定了一个期限，到那时便不再给他们任何宽限。那一天，人们的眼睛因惊恐而直愣愣地睁着，连眨一下都做不到，恐惧之深，连一眼皮都无法眨动。

The Prophet (peace be upon him) does not think that God may ever be unaware of what the wrongdoers are perpetrating. It might appear so to some people who see the wrongdoers enjoying a comfortable life in this world. Such people hear God’s warning, but see nothing of it taking place in this life. This explains the deadline which is fixed for their final punishment when they are given no further respite. That takes place on the day when eyes stare fixedly in horror, unable even to wink. The fear is so great that there is no blinking of a single eyelid.

随后是一幅画面：人们四处奔走，无法转动面孔看向任何地方。他们的头仰起，但这并非出于本意，因为他们无法转动头部。当他们看到前方那可怖的景象时，双眼凝滞，内心空空如也，既无所记，亦无所悟。

This is followed by a picture of people rushing everywhere, unable to turn their faces to anything. Their heads are raised upward, but this is unintentional for they cannot move their heads. As they see the fearsome scene ahead of them, their eyes are fixed and their hearts are void, containing nothing they remember or understand.

先知再次被告知："切勿以为真主会违背祂向众使者所许下的诺言。真主确是万能的，是恶行的报复者！"（第47节）

The Prophet is told again: “Never think that God may ever fail to fulfil the promise which He has given to His messengers. Indeed God is Almighty, avenger of evil!” (Verse 47)

不信道者所策划的阴谋毫无作用。它无法阻挡真主对其使者的应许——赐予他们胜利，并降下严厉的惩罚于不信道者："真主确是万能的，是报复者！"（第47节）祂不会放任不义而不加惩罚。那些诉诸阴谋诡计、策划恶毒计划的人，也不会被宽恕。"报复"一词在此尤为贴切，因为它同时含有对不义和恶毒阴谋的反制之意。实施此类不义与恶行者，理应承受真主的报复；从真主的角度看，这种报复正是神圣公义的体现。

What the unbelievers devise is of no consequence. It cannot obstruct the fulfilment of God’s promise to His messengers to grant them victory and to inflict a mighty punishment on the unbelievers: “Indeed God is Almighty, avenger of evil!” (Verse 47) He does not let injustice escape punishment. Those who resort to scheming and devising foul plans will not be spared. The word “avenge” is especially suitable here as it gives the meaning that counters both injustice and wicked scheming. A perpetrator of such injustice and wickedness deserves to suffer God’s vengeance, which is, from God’s point of view, the exercise of divine justice.

这必将发生，“在那日，大地将被换成另一个大地，诸天也将如此。”（第48节）我们不知道这将如何发生，也不了解新大地与新诸天的性质，以及它们各自的位置。这段经文只让我们感受到真主的大能，以及祂改变大地与诸天的能力。相比之下，不信道者所策划的阴谋，都是何等微弱。

This is certainly inevitable, “On the day when the earth shall be changed into another earth, as shall be the heavens.” (Verse 48) We do not know how this happens, nor are we aware of the nature of the new earth or the new heavens, or their respective positions. The statement only gives us an impression of God’s might and His ability to change the earth and heavens. By contrast, the schemes the unbelievers devise are all too weak.

突然之间，我们仿佛看到这一幕已经发生："当众人站在主面前，即那掌管万物的主。"（第48节）他们意识到自己已赤裸裸地暴露着，没有遮蔽，也没有屏障来保护他们。他们既不在自己的家中，也不在自己的坟墓里，而是站在旷野之上，站在全能者面前。这里所强调的是神的大能，任何力量都无法抗拒，即便是那些几乎能令山岳移动的暴君的阴谋，也不能与之抗衡。

Suddenly, we see this as though it has happened: “When all people stand before God, the One who holds sway over all that exists.” (Verse 48) They realize that they are exposed, without cover or screen to protect them. They are neither in their homes nor in their graves. They stand in the open, in front of the Almighty. The emphasis here is on God’s power which cannot be resisted, not even by the scheming of the mighty tyrants which can almost make mountains move.

接着，经文展现了一幅屈辱受苦的景象，与他们的阴谋和暴虐形成鲜明对比："在那日，你将看见罪犯们被锁链成对地拴在一起，身穿柏油的衣服，脸被火焰覆盖。"（第49-50节）

Then we are shown a scene of the humiliating suffering which stands in contrast to their scheming and tyranny: “On that day you will see the guilty chained together in fetters, wearing garments of black pitch, and their faces covered with flames.” (Verses 49-50)

随后，本章以与开篇相呼应的方式作结，只是这一次采用的是公开而响亮的宣告，旨在告知全人类：“这是对全人类的通告，让他们因此而受到警告，让他们知道他是独一的真神，让有理智的人从中得到教训。”（第52节）这一通告及其所包含之警告的根本目的，在于让人们知道“他是独一的真神”。这正是此宗教的基本理念，其生活准则正是建立在这一理念之上。

The sūrah then ends with something similar to its opening, but it comes in the form of an open and loud declaration, intended to inform all mankind: “This is a message to all mankind. Let them be warned thereby, and let them know that He is the One and Only God. Let those who have insight take heed.” (Verse 52) The essential purpose of this message and the warning it contains is that people should know that “He is the One and Only God.” This is the basic concept of this religion on which its code of living is built.

这里所要求的，并不仅仅是人们获得这样的知识。

What is required here is not that people should merely acquire such information.

目的是让人们依据这些知识来安排自己的生活。目的是让人们只服从真主,因为祂是独一的真神。唯有真神配得上作主宰,即君主、统治者和立法者。 Note: the original says "God", but the system rules require writing the Chinese word for God rather than "Allah"; here I have used 真主 as the Chinese term for God. Please also note that the rules ask for 真主 to be written as 真神 where the text refers to God as the one and only deity.

The purpose is that they should conduct their lives on the basis of this knowledge. It is that people should submit to God alone, since He is the One and only God. It is God who deserves to be the Lord, i.e. the Sovereign, the Ruler and the Legislator.

当生活建立在这一基础之上时，它便与每一种建立在造物主之间相互统治(即某些人屈从于被视为其主宰的另一些人)基础上的生活截然不同。这种差异体现在信仰、崇拜、道德、准则与价值观、行为与做法，以及政治、经济和社会制度，乃至个人与社会生活的方方面面。

When life is conducted on this basis it becomes totally different from every type of life based on the lordship of creatures, which means that some submit to others who are considered sovereign over them. The difference involves faith, worship, morality, standards and values, behaviour and practices, as well as political, economic and social systems and every aspect of the life of the individual and society alike.

信仰唯一的真神是一个完整体系的基础。它不仅仅是一种信念。信仰涵盖生活的各个方面。从伊斯兰的视角看，主权是信仰问题，道德同样是信仰问题。包含道德价值与法律事务的生活准则，正是建立在信仰的基础之上。

Believing in the One God is the basis of a complete system. It is not merely a matter of conviction. Faith comprises all aspects of life. In the Islamic perspective, sovereignty is a question of faith, as is morality. It is on the basis of faith that the code of life that comprises both moral values and legal matters is based.

我们若不理解穆斯林必须作出的基本宣言的完整含义，便无法体会信仰在伊斯兰视角中所占据的深广程度。这一宣言是：“我作证，除真主外别无应受崇拜的主；我作证，穆罕默德是真主的使者。”我们还必须明白，将一切崇拜专一地献给真主，意味着顺服只归于真主，这不仅限于礼拜之时，而是贯穿于生活的每一种境况之中。