这一核心信仰问题的第三种阐述采用了不同的风格，首先向我们展示与人类生活、利益和生计相关的普遍证据。它述说了人们所享有的真主的恩惠，既有显而易见的，也有隐微的。
The third presentation of this central issue of faith employs a different style, showing us in the first place the universal proof as it relates to human life, interests and livelihood. It speaks of God’s blessings, visible and subtle, which people enjoy.
然而,他们仍然继续就真主展开争论,而正是真主赐予了他们这一切恩典。该章经文随后沿用与前两次论述相同的模式,阐述信仰这一核心主题,正如前两次论述中已经讨论过的那样:
Nevertheless, they continue to engage in arguments about God, who gives them all these blessings. The sūrah then follows the same pattern in presenting the central theme of faith as already discussed in the first two presentations:
你难道不知道吗？真主已经为你们使天上和地下的一切都为你们服务，并将显露和隐藏的恩惠赐予你们。然而，世上有人毫无知识、没有指引、也没有明示的经典，便就真主争论。当有人对他们说：“你们当遵从真主所降示的经典。”他们却说：“不，我们只遵循我们祖先所信奉的。”即便魔鬼正在引诱他们走向烈火的刑罚，他们也仍然如此。
Are you not aware that God has made subservient to you all that is in the heavens and the earth, and has lavished upon you His blessings, outward and inward? Yet some people argue about God without having any knowledge, without guidance, and without any light giving revelations. When it is said to them, ‘Follow what God has revealed’, they say, ‘No; but we will follow only what we found our forefathers believing in.’ Why, even if Satan is beckoning them to the suffering of the blazing fire.
这一劝诫在《古兰经》中反复出现。它以不同的方式传达，每次读来都显得崭新，因为每当我们思考宇宙的奥秘、反思其无穷的奇妙时，宇宙便呈现出新的面貌。事实上，要细细审视这些奇妙，所需的时间远远超过人的一生。然而每当人去凝视它们，它们都仿佛呈现出不同的色彩与不同的韵律。
This remark occurs repeatedly in the Qur’ān. Conveyed in different ways, it appears new every time, because the universe appears new whenever we contemplate its secrets and reflect on its unending wonders. Indeed, it takes far longer than man’s lifetime to review these wonders. Yet every time he looks at them, they appear to have a different colour and a different tone.
该章从人在地上的生活需要与宇宙构造之间的和谐这一角度来描绘这些事物。这种和谐不可能是偶然达成的，因此我们必然要承认那使这种和谐成为现实的唯一意志。
The sūrah portrays these from the viewpoint of harmony between man’s needs in his life on earth and the construction of the universe. This leaves no possibility for such harmony to have been achieved by mere coincidence. It is inevitable, therefore, that we should acknowledge the single will that makes such harmony a reality.
地球与宇宙相比，不过是一个微小的尘粒。
Planet earth is no more than a little particle when compared to the universe.
与大地的广阔相比，人是渺小而脆弱的生灵。不仅如此，大地之上还存在着各种力量，以及有生命和无生命的事物，与它们相比，人在体型、重量和力量上都显得微不足道。然而，依靠真主的恩典，以及将自己的灵魂吹入人身，并使人高于造物中的许多生灵，真主赋予了人在宇宙体系中的特殊地位。的确，祂赋予人运用这个宇宙中许多力量和资源的能力。这正是经文所说的“使万物为人服务”，它是在赐予人无数明显与隐微、内在与外在恩典的语境中说的。这些恩典超越了使天地间万物为人服务的范围。人的存在本身就是一种恩典，人的能力、才干、天赋和技艺也是如此。派遣人类使者携带天启的信息，则是更大、更伟大的恩典。在人被创造之时将真主的灵魂吹入他身中，也是恩典的一个方面。的确，人每一次呼吸、每一次心跳、每一声叹息、每一个声音、每一种感受和每一个念头，都是恩典，若没有真主的恩典，人便不可能拥有这些。
Compared to the size of the earth, man is a tiny and weak creature. Moreover, the earth contains forces as well as animate and inanimate beings in comparison to which man appears no more than a tiny creature in size, weight and strength. By His grace, however, and by breathing into him of His own spirit and honouring him above many of His creatures, God has given man a special position in the universal system. Indeed, He has given him the ability to use many of the forces and resources of this universe. This is what the sūrah describes as ‘making things subservient’ to man within the context of granting him countless blessings that are subtle and apparent, inward and outward. These blessings go beyond making things in the heavens and earth subservient to man. Mere human existence is a blessing, as are man’s powers, abilities, talents and skills. Sending human messengers with divine messages is an even bigger and greater blessing. The breathing of God’s spirit into man at the time of his creation is also an aspect of blessing. Indeed, every breath man draws, every heart beat, every sigh, sound, feeling and thought is a blessing which he could not have had without God’s grace.
真主使天上的万物为人所用、听从人的支配。因此，人能够享受太阳的光热、月亮的光辉、星辰所提供的指引、雨水、空气，以及飞翔的鸟类。真主还使人能够利用并受益于地上和地下的一切。这一点更容易察觉，也更值得人去思考。人被置于这广阔王国的管理者地位，被赋予利用大地上一切资源的能力。这些资源有的显而易见，有的隐微难察；有的人已完全了解，有的人只知道其效果，还有的人在不知其为何物的情况下便已从中受益。在白昼黑夜的每一刻，人都在享受真主赐予的丰厚恩惠，而其范围与形式，人并不full了解。然而尽管如此，仍有一些人忘恩负义，不去思考周围的世界，也不珍惜所享有的恩典："世人中有人无知无识、无引导、无明经地与真主争论。"（第20节）
God has made what is in the skies available and subservient to man. Thus, he is able to benefit from the sun’s rays, the moon’s light, the guidance provided by the stars, rain, air and birds that fly. He also enabled him to benefit and use what is on and in the earth. This is even easier to note and reflect upon. Man is placed in charge of this vast kingdom, and given the ability to use all the resources of the earth, some of which are clear and apparent while others are subtle and hidden; some are known fully to man, some he knows only by their effects, and some he benefits from without even knowing what they are. In every moment of the night and day man is given the great abundance of God’s blessings, the extent and form of which he does not fully know. Yet in spite of all this, some people are ingrate, do not reflect on the world around them and do not appreciate the blessings they enjoy: “Yet some people argue about God without having any knowledge, without guidance, and without any light-giving revelations.” (Verse 20)
这个论断在这一普遍的证据面前显得十分特别。考虑到真主的恩典是如此伟大而丰厚，人的否认看起来既荒谬又丑陋。
This argument sounds singular in the light of this universal proof. Considering that God’s grace is so great and abundant, man’s denial looks both absurd and ugly.
人的本性与良知都厌恶这种行为。那些就真主的真实存在及其含义争论不休的人，是背离正道的，对宇宙所闪耀的启示无动于衷，否认真主的恩典，并且毫无愧色地争论那赐予了这一切恩惠的主。更糟糕的是，这些人在争论中既不依据任何真实的知识，也没有正当的引导，更不参考任何指引性的启示。
Both human nature and conscience find it repugnant. The type of person who argues about the truth of God, and what this means, is deviant, unresponsive to the inspiration the universe shines with, denies God’s grace, and unashamedly argues about the One who has granted all these blessings. What is worse is that in their argument, such people do not rely on any true knowledge, have no proper guidance, and refer to no guiding revelation.
“当有人对他们说：‘你们当遵从真主所降示的经典’时，他们却说：‘不，我们只遵从我们祖先所信奉的。’”（第21节）这就是他们唯一的依据和证据！这无非是盲目地因袭那些缺乏知识与理性思考的传统。伊斯兰教要把他们从这种盲目模仿中解放出来，让他们的心灵获得自由。它希望他们能够思考、反省，并借助光明而获益，然而他们却固执地抓住其偏离正道的过去所造成的枷锁不放。
“When it is said to them, ‘Follow what God has revealed’, they say, ‘No; but we will follow only what we found our forefathers believing in.’“ (Verse 21) This is their only basis and evidence! It is nothing other than blindly following traditions which lack knowledge and intelligent thinking. Islam wants to free them from such blind imitation, so as to set their minds free. It wants them to be able to think, reflect and benefit by the light, but they adamantly hold on to the chains of their deviant past.
伊斯兰教意味着良心的自由、积极的情感、对启蒙的渴望，以及一种摆脱盲目传统的崭新生活方式。然而，这些人却背弃它，拒绝它的光明与指引。他们在没有知识或指引的情况下争论真主。因此，这章经文以嘲讽的目光看待他们，并隐晦地提及此类态度所导向的结局：“即使恶魔在召唤他们走向烈火的惩罚，他们也……”（第21节）事实上，他们的态度无非是恶魔的邀请，引导他们走向真主的惩罚。他们明知结局必定如此，还会坚持下去吗？这最后的提示至少应当让他们警觉自身处境的艰难。
Islam means freedom of conscience, active feelings, aspiration for enlightenment and a new way of life that is free of blind tradition. Yet such people turn their backs on it, rejecting its light and guidance. They argue about God without knowledge or guidance. Hence, the sūrah looks upon them with ridicule, making a subtle reference to the end such attitudes lead to: “Why, even if Satan is beckoning them to the suffering of the blazing fire.” (Verse 21) Indeed their attitude is nothing less than an invitation by Satan leading them to God’s punishment. Will they persist with this despite the end which they will be certain to have? This last remark should at least alert them to the difficulty of their position.
该章接着论述了人们在思考普遍的证据和真主无数的恩典之后，应当具有的恰当态度：“谁归顺真主，并行善，谁就确已抓住了最坚固的把柄。一切事情的归宿都在真主。”（第22节）除了行善之外，还需要完全顺服真主。人应当安心于真主的旨意，服从他的命令，履行他所要求的义务，对他的慈悯怀有信心，信赖他的眷顾，从而获得完全的满足。这一切都归于顺服真主的范畴之下。
The sūrah then refers to the proper attitude that should result from reflecting on the universal evidence and God’s countless blessings: “Whoever submits himself to God and excels in good deeds has indeed taken hold of a most firm support. With God rests the final outcome of all events.” (Verse 22) Together with good deeds, what is required is total submission to God. One should feel reassured of God’s will, obey His commands, fulfil the duties He requires, have confidence in His mercy, trust His care, and so enjoy total contentment. All this is grouped under the heading of submission to God.
“谁顺服真主并行善，谁就确已抓住了最坚固的绳索。”这根绳索是一种永不断绝、永不松弛的联系。无论顺境还是逆境，凡紧紧抓住它的人，它从不会辜负。即便他的道路崎岖、幽暗，布满艰辛，只要抓住它，他也绝不会迷失。这根坚固的绳索，就是顺服的信士与其主之间亲密而笃定的联结。因此，凡从真主的意志而来的事物，他都毫无疑虑地接受。这种安定感使信士在面对一切事件时保持平静与自信。而且，借此，他能够超越安逸与享受、艰难与意外，以及其他一切障碍。
“Whoever submits himself to God and excels in good deeds has indeed taken hold of a most firm support.” This support is a bond that is never severed or weakened. It never lets down anyone who holds to it, whether in situations of ease or difficulty. No one who holds to it will ever be lost, even though his road is rough, dark and beset by hardships. This firm support is the close, confident link between the submitting believer and his Lord. Thus, whatever comes through God’s will is accepted without qualm. It gives the believer the sort of reassurance that keeps him calm and confident as he faces all events. Furthermore, in this way, he is able to rise above comforts, luxuries, difficulties, surprises and all other impediments.
人生的旅途漫长、艰辛，并充满危险。奢侈与富足所带来的危险，并不亚于贫困与匮乏所带来的危险。因此，人需要坚定而始终相伴的依靠。最坚定的依靠，来自于将自己交托于真主，并行善积德。"万事的归宿都在真主那里。"（第22节）一切旅程终有尽头，我们都将回归于祂。因此，人最好从一开始就顺服祂，使自己的旅程充满信心、安定与指引。
Man’s journey is long, hard and full of danger. The danger posed by luxury and affluence is no less than that arising from misery and deprivation. Hence the need for firm and ever-present support. The firmest support is that which comes about from submitting oneself to God and doing good deeds. “With God rests the final outcome of all events.” (Verse 22) With Him all journeys end, and to Him we all return. Hence, it is better for man to submit to Him from the start, so that he moves along his journey with confidence, reassurance and guidance.
{And whoever disbelieves; let not their unbelief grieve you. To Us they must all return, and then We shall inform them about all that they were doing [in life]. God has full knowledge of what is in people's hearts. We will let them enjoy themselves for a short while, but We shall ultimately drive them into severe suffering.} (第23-24节)
Wait, this is a Qur'an verse, so it should be wrapped in braces as shown; the translation of the verse text is above. Let me correct the translation to be fully in Chinese:
{凡不信道者，他们的不信不要使你忧伤。他们都要归于我，我将告诉他们生前所做的一切。真主洞悉人心所藏。我让他们暂时享乐，然后将迫使他们走向严厉的刑罚。}（第23-24节）
And whoever disbelieves; let not their unbelief grieve you. To Us they must all return, and then We shall inform them about all that they were doing [in life]. God has full knowledge of what is in people’s hearts. We will let them enjoy themselves for a short while, but We shall ultimately drive them into severe suffering. (Verses 23-24)
这与前面所说的相反,是那些被今生的享乐所迷惑的不信道者的结局。在今世,他们在先知和信士面前显得微不足道:“凡不信道者,他们的不信道不要使你忧伤。”(第23节)他们渺小到不值得你为之忧伤。至于他们在后世的结局,同样不容小觑。当真主洞悉他们的一切行为和意图时,他们无法逃脱真主的惩罚:“他们都要归于我,那时,我要把他们生前所做的事告诉他们。真主确知人们心中的隐秘。”(第23节)这些迷惑人的享受既微小、短暂,价值又微不足道,而最终的后果却令人恐惧。他们无法逃避这一结局:“我要使他们遭受严厉的刑罚。”(第24节)经文中用来形容刑罚的阿拉伯词 ghalīż,其含义比“严厉”更偏重于身体层面的痛楚。因此,这节经文让人更切实地感受到他们将被驱入、无法躲避的苦难。两种结局是何等天壤之别。
This is, by contrast, the end of the unbeliever who is deceived by life’s comforts. In this present life, he is shown to the Prophet and the believers as being of no consequence: “Whoever disbelieves; let not their unbelief grieve you.” (Verse 23) He is too small for you to grieve over. As for his end in the life to come, it is again of no insignificance. He cannot escape God’s punishment, when God knows all his actions and intentions: “To Us they must all return, and then We shall inform them about all that they were doing in life. God has full knowledge of what is in people’s hearts.” (Verse 23) The enjoyments that deceive such people are small, short in duration, trifling in value, but the results at the end are terrifying. These they cannot escape: “We shall ultimately drive them into severe suffering.” (Verse 24) The Arabic term, ghalīż, used here to describe the suffering, has more physical connotations than ‘severe’ suggests. Thus the verse imparts a more tangible feeling of the suffering into which they are driven, unable to avoid it. How vastly different the two ends are.