在该章开头的前十五节经文中，经文谈到了复活，以及不信道者对复活的否认。他们对于复活之事竟然被提起，更遑论被断言，感到诧异。然而，《古兰经》不仅针对他们对复活真理的否认，还旨在将他们偏离的心智重新引回正道。它首先努力唤醒他们的心灵，提醒他们去思考宇宙中清楚显现的伟大真理。它并不与他们就复活展开任何理智上的辩论，而是试图为他们的心灵与理智注入生机，使他们能够反思。它把周围万物中清晰可见的真理呈现在他们面前，以期他们作出回应。这种方法尤为有效，传达天启讯息的人应当认真研究这一方法。

In its initial section, comprising the first 15 verses, the surah speaks about resurrection and its denial by the unbelievers who wonder that it should even be mentioned, let alone asserted. The Qur’an, however, not only addresses their denial of the truth of resurrection, it also aims to put their deviant minds back on the right track. It tries first to awaken their hearts, alerting them to contemplation of the great truths that are clearly manifest in the universe. It does not engage them in any intellectual argument about resurrection; instead, it tries to bring life into their hearts and minds so that they can reflect. It puts before them the truth that is clearly evident in everything around them so that they will respond. This method is especially effective and is one that should be carefully studied by advocates of the divine message.

该章以对字母“Qaf”（ق）以及光荣的《古兰经》的誓言开始，《古兰经》由像Qaf这样的字母组成。事实上，这个字母正是“Qur’an”（古兰经）一词的首字母。该章没有提及誓言的主题，而是留下空白，为该章接下来要说的任何内容敞开大门。因此，这一誓言提醒我们，随后的内容极为重大。这正是其用意所在，因为该章紧接着用连词“bal”（而是）转离誓言，而这个词在英语中没有对应的词。¹ 现在，该章开始讨论他们对真主的使者及《古兰经》关于死者复活之说的惊讶：“但是不信道者却惊异，有一位警告者从他们自己人中来到他们那里，他们便说：”

The surah begins with an oath by the letter Qaf and by the glorious Qur’an, which is composed of letters like Qaf. In fact, this is the first letter of the word ‘Qur’an’. The surah does not mention the subject matter of the oath, leaving it as a way to open the door to whatever the surah wants to say. Thus, the oath serves to alert us to the fact that what comes afterwards is momentous. This is indeed what is intended, as the surah immediately moves away from the oath using the conjunction bal, which has no English equivalent.1 It now begins to discuss their amazement at what God’s Messenger and the Qur’an say about the dead being brought back to life: “But the unbelievers deem it strange that a wamer from among themselves should have come to them and they say:

"这实在太奇怪了！当我们死去并化为尘土之后……？这样的复生实在太不可思议了。"（经文第2-3节）

'This is indeed most strange! When we have died and become dust... ? Such a return to life is too far-fetched.'” (Verses 2-3)

他们觉得有人从他们自己中间出来向他们示警，是件奇怪的事，然而这恰恰是人性最容易接受的。上主从他们之中选择一人来传达祂的讯息，是再自然不过的事。因为这个人能够轻易地与他们感同身受，说他们的语言，参与他们的活动，与他们一同生活，理解他们的动机，也认识他们的能力与局限。这样的人，最适合警告他们：若继续走错误的道路，将会发生什么；教导他们如何改正方向；并说明他们必须履行的责任。

They think it strange that someone from among themselves should warn them when this is indeed the very thing that human nature easily accepts. It is most natural that God should have chosen one of them to deliver His message for he was someone who could readily share their feelings, speak their language, take part in their activities, be amongst them through their lives, appreciate their motives as also recognize their abilities and limits. Such a person is the best one to warn them against what may happen should they persist in their erring ways, to teach them how to change course, and to outline the duties that they have to fulfil.

这一章现在翻开人类历史的几页,讲述过往民族的命运。那些民族与阿拉伯的不信者一样,就复活问题进行争辩,同样否认真主的讯息。结果,他们招致了真主不可避免的惩罚:

The surah now opens some pages of the book of human history, speaking of the fate of past communities who argued about resurrection in the same way as did the Arab unbelievers, and who similarly denied Gods messages. As a result, they incurred Gods inevitable punishment:

在这些不信者之前，努哈的民众也曾否认，阿尔-拉斯人、赛莫德人、阿德人、法老、鲁特的族人、林中居民以及图巴的民众，也都曾否认。他们都否认了真主的使者，因此我的警告便应验了。难道我们在最初的创造中已经力竭了吗？然而他们仍然怀疑第二次的创造。

Long before these unbelievers Noah's people also disbelieved, as did the people ofal-Rass, Thamud, (Ad, Pharaoh, Lot's brethren, the dwellers of the wooded dales and the people of Tubba they all disbelieved God's messengers, and therefore My warnings came true. Were We worn out by the first creation? Yet they are still in doubt about a second creation.

（第12-15节）

(Verses 12-15)

"الرَّسّ"指的是一口没有砌墙的井，"الأيكة"指的是树木茂密的林地。"أصحاب الأيكة"很可能指的是舒阿йб的族人。除了这里的提及以及《古兰经》"准则章"（25:38）中的一处类似提及外，我们对"الرَّسّ"的族人没有其他信息。"坦巴尔"（Tubba'）一词也是如此，它是叶门希木叶尔王朝的国王所用的称号。这段简短经文中提到的其他民族，凡读过《古兰经》的人都知道。

Al-Rass signifies a well over which there is no built wall, and the dales signifies an area thick with trees. The people of the wooded dales most probably refer to Shucaybs people. We have no information about the people of al-Rass other than this reference here and a similar one in Surah al-Furqdn, (25: 38) The same applies to the people of Tubba(, a tide used by the Yemeni kings of the Himyar dynasty. The other peoples mentioned in this short passage are known to anyone who reads the Qur’an.

这段简要提及这些民族，绝非为了详细介绍他们，而只是提醒人们先前否认真理的民族所遭的下场。值得注意的是，经文提到他们每一个都否认了"上主的使者"，这里用的是复数。这强调了神圣信息的统一性，因为所有使者所宣讲的都是同一信仰。因此，无论谁否认上主的任何一位使者，实际上就是否认了他们全体，因为他拒绝的是他们所共同传达的同一信息。上主的使者们是兄弟，构成一个共同体。他们如同一棵树，其根深深伸入远古的时间之中。这棵树的每一根枝条都呈现出它全部的本质特征，从而映照出整体的形象。

The purpose of this quick reference to these peoples is certainly not to give any detailed information about them. It is only a reminder of the fate of earlier disbelieving communities. What is worth noting is that the verse mentions that each denied ‘God’s messengers’, in the plural. This emphasizes the unity of the divine message as all messengers preached the same faith. Thus, whoever denies anyone of God’s messengers actually denies them all, because he rejects the same message delivered by them all. Gods’ messengers are brothers forming one community. They are like a tree with roots stretching far back into time. Each branch of that tree projects all its essential qualities, giving an image of the whole.

因此,砍断一根树枝的人,实际上就是在砍断这棵树及其所有枝条。因此,真主的警告得以应验,那些民族遭受了听众所熟知的结局。

这一章的第二部分延续了复活这一主题。

The second part of the surah continues with the theme of resurrection.

它试图从一个新的角度来触动那些否认复活的心灵，但其中有一些令人震惊的说法。它谈到了序言中提及的那种精确的监察。它描绘了这种监察的清晰画面，随后是人在临终时挣扎的情景，接着我们看到记录被打开、清算开始，然后是地狱张开大口，迎接注定入内的人。每当一群新的人被投入其中，地狱就会问：还有更多的吗？与此形成对照的，是天堂的景象，以及天堂居民所获得的尊荣与恩赐。

It seeks to treat those hearts that deny resurrection from a new angle, but makes some frightening statements. It speaks about the accurate monitoring to which reference has been made in the Prologue. It presents clear images of this monitoring, followed by images of man in the throes of death, then we see the opening of records and the reckoning before we are shown hell opening to receive those destined for it. Whenever a new group of them are thrown into it, it asks whether it can have some more. This is contrasted by the scene of heaven and the honour and favours bestowed on its dwellers.

这是一段单一的旅程，始于出生，经过死亡，终于复活与清算功过。它是一段连续不间断的旅程，标示出我们必须行走的唯一道路。在整个旅程中，我们都握于真主的手中，处于祂周密的看护之下。我们无法逃避。

It is a single journey that begins with birth, goes through death and ends with resurrection and deed reckoning. It is a continuous, uninterrupted journey, charting the only way we must travel. Throughout the journey we are in God’s hands and under His careful watch. We cannot escape.

当我们意识到这一点时，内心便充满了敬畏与惶恐。

When we realize this, our hearts are filled with awe and apprehension.

当我们意识到自己身处全能者的掌握之中，祂知晓我们内心最隐秘的念头，没有任何事物能逃过祂的察看，我们还应当有怎样的感受呢？

How else should we feel realizing that we are in the hands of the Almighty who knows our innermost thoughts and who overlooks nothing?

当我们中的任何人认为当局凭借其情报系统和线人，正在暗中盯梢、跟踪我们的一举一动时，我们便会感到不安和焦躁，失去耐心和平静。无论情报机构的网络多么庞大、触角多么深远，只要我们关上房门、管住自己的嘴巴，我们每个人都能够逃脱它的注意。

When any of us thinks that the authorities, with all their intelligence and reporters, are after us, following our footsteps, we are perturbed and agitated. We lose our patience and our balance. No matter how widespread and far-reaching the intelligence apparatus is, any of us, however, can escape its attention once we close our door or our mouths.

相反,无论我们身在何处,真主的监察之眼都与我们同在。祂洞悉我们心中所想,知晓我们一切隐秘。那么,当我们意识到自己处于这样的监察之下,处于全能者的权能之中时,我们应当有怎样的感受呢?

By contrast, God’s watchful eye is with us wherever we may be. He monitors what is in our minds and knows all our secrets. What then should we feel, when we realize that we are under such watch, subject to the Almighty’s power?

我确实创造了人，我知道他内心的私语。我比他的颈动脉还要近。当他说出任何话语时，都有两名随时在旁的记录者，一名在他右边，一名在他左边，记录下来。（第16—18节）

It is We who have created man, and We know what his soul whispers to him. We are closer to him than his jugular vein; with two receptors set to record, one on his right and one on his left, every word he utters [is noted down by] an ever-present watcher, (verses 16—18)

"这些经文中的第一句'是我们创造了人'，指明了它的主旨。制造机器的人，最了解机器是如何组装的，也最了解它如何运作。然而，制造者并没有创造它，因为他并非构成机器所用材料的本源；他只是设计并制造了它。这与创造万物的造物主相比，又如何呢？人是由真主的手所造，真主清楚人的每一个细微之处。因此祂说：'我知道他内心的私语。'（第16节）于是人便意识到，他内心的思想是敞开的，没有任何东西是隐藏的。即便是灵魂的私语，无论多么隐秘，也都为真主所知，这是为审判之日所做的准备，而人们却常常否认那一日。"

The first clause in these verses, 'it is We who have created man, indicates its message. A person who makes a machine is the one who best knows how it is put together and how it functions. Its maker did not create it, because he is not the one who originated the material used in its making; he is only the one who designed and manufactured it. How does this compare with the Creator who originates all things? Man is made by God’s hand, and God knows every little detail about him. Hence He says: "We know what his soul whispers to him." (Verse 16) Thus man realizes that his inner thoughts are laid open. Nothing is hidden. Even the whispers of his soul, secret as these may be, are known to God, in preparation for the Day of Reckoning, which people often deny.

"我比他的颈静脉还要近"（第16节）。比他的颈静脉还要近！这句话清楚地描绘了掌控的手和直接的注视。人若想象这一事实，必定会不寒而栗。若人真正理解这句话的含义，他便不敢说出任何一句不讨神喜悦的话，甚至不会允许一丝违背神所悦纳之事的念头闪过。这句话足以使人谨慎，时刻保持警觉。

"We are closer to him than his jugular vein” (Verse 16) Closer than the vein that transports his blood! This expression clearly describes the hand in control and the direct watch. When man imagines this fact, he is bound to experience a shiver down his spine. If man really understood the import of this statement, he would not dare say a single word that does not please God. He would not even allow a fleeting thought that is contrary to what is acceptable to God. This statement is sufficient to make man careful, always alert.

这一章节进一步加强了这种约束，表明人一生都处于两位天使的时刻监视之下，他们一位在其右，一位在其左，记录他所做的每一个动作、说出的每一句话以及心中的每一个念头：“有两位记录者，一位在右，一位在左，他说出的每一句话，都有一位时刻在旁的监察者（记录）。”（第17-18节）我们不知道这两位天使是如何记录他们所监视的一切的。无论如何，我们都不必去妄加揣测。

The surah makes the control even stricter, showing man throughout his life as being under the ever-present watch of two angels, on his right and left, who record every move he makes, every word he says and every thought he entertains: “with two receptors set to record, one on his right and one on his left, every word he utters [is noted down by] an ever-present watcher(Verses 17-18) We do not know how these two angels record what they monitor. We need not in any case indulge in conjecture.

那是生命的篇章,而紧随其后的,是人生之书中接近死亡的那一页:"死亡的昏迷带来了完整的真相:这正是你们曾经试图逃避的。"(第19节) 人没有什么比死亡更想逃避的了。他甚至试图把死亡的念头从脑海中驱逐出去。然而,他又怎能做到呢?死亡是一位永不停歇的追寻者,它稳步前行,从不错过注定的时刻。仅仅提到"死亡的昏迷"这几个字,就足以让勇敢的心灵为之战栗。而当这一幕被描绘出来时,人们却对他说:"这正是你们曾经试图逃避的。"当他仍然充满活力时,这句话的声音就已让他不寒而栗。若是在他濒临死亡的剧痛之中说出这句话,又会如何呢? 有确凿的记载称,当死亡临近先知ﷺ时,他擦去脸上的汗水,说:"赞颂归于真主!死亡确有它的昏迷!"[由布哈里和穆斯林辑录。]他说这话时,虽然他已选择与真主同在,渴望见到祂。那么普通凡人又当如何呢?

That was the page of life, which is followed in mans book by the page of approaching death: “ The stupor of death brings with it the full truth: This is what you tried to escape.” (Verse 19) There is nothing man tries to escape more than death. He even tries to banish the thought of death from his mind. Yet how can he do so when death is a seeker that never stops. It continues its steady march, and never misses its appointed time. The mere mention of* the stupor of death" sends a shiver into brave hearts. Yet as the scene is shown, it is said to him: “This is what you tried to escape.” The mere sound makes him shudder when he is still full of life. How about if it is said when he is in the throes of death? It is authentically reported that when death was approaching the Prophet, he wiped sweat off his face and said: “All glory be to God! Death has its stupor!” [Related by al-Bukhari and Muslim.] He said this, even though he had chosen to be in God’s company, longing to see Him. So how about ordinary mortals?

值得注意的是，这里提到了真理本身：“死亡的昏迷带来了全部的真相。”（第19节）这表明，人在临终之际便看到了全部的真相。真相在他面前完full地展现出来。他看到了自己从前所不知道的，以及过去所否认的。此时，对他有益的任何事情都已为时太晚。悔罪、信仰或改正行为都已为时太晚。不信道者曾否认这一真理，他们的否认使他们陷入迷惑。如今他们意识到了这一切，却已无法再有所作为。

It is noteworthy that truth itself is mentioned here: “ The stupor of death brings with it the full truth." (Verse 19) This suggests that a human being sees the whole truth as he is about to die. The truth appears to him fully exposed. He sees what he did not know, and what he used to deny. It is, now too late for anything that may benefit him. It is too late for repentance, belief or the mending of ways. The unbelievers denied this very truth and their denial caused them confusion. Now that they realize all this, it is too late for them to do anything about it.

本章此时谈到复活的震撼与可怕的清算：

The surah now speaks about the shock of resurrection and the fearsome reckoning:

号角将被吹响："这就是你们曾被警告的那一日。"9

The trumpet will be blown: ‘This is the day [you were] warned of9

每个灵魂都将到来，身边有一人催促它，另有一人作证。"你对此漠不关心，但我已为你揭去了帷幕，今天你的视力是敏锐的。" "他的同伴将说："

Every soul will come attended by one who will drive it on and another to bear witness. ‘Of this you have been unmindful, but We have lifted your veil and sharp is your sight today 'And his companion will say:

这一部分的经文如同乐曲的最后一个乐段，以更快的节奏反复奏出它最强烈的音符。它包含对历史的一瞥和以往不信者的结局，一幅来自宇宙这本敞开之书的景象，以及对末日审判的一个新画面，所有这些都伴随着一条严肃而令人振奋的训示。

The final pan of the surah sounds like the final beat of a tune, as it repeats its strongest notes to an even faster time. It includes a glimpse of history and the fate of earlier unbelievers, an image from the open book of the universe and a new scene from the Day of Judgement, all coupled with a serious and inspiring directive:

"多少世代，力量比他们更强大的民族，在他们之前已被我们毁灭了？他们曾在大地上流浪，寻找藏身之所。这其中确有教训，对于有觉悟之心的人，或对于留心倾听、亲眼所见的人。我确已在六日之中创造了天地及其间的一切，我从未因此而感到疲倦。所以，他们所说的，你要忍耐，并在日出之前和日落之前，赞颂你的主，赞美祂超绝万物的尊严；在夜间你也要赞颂祂，在每次礼拜之后也要如此。你要留意那一天：呼唤者将从近处呼唤，那一天，他们将确实听到那响亮的号角声，那便是他们走出坟墓的日子。是我使人生，也是我使人死；一切终将归于我。那一天，大地将在他们周围裂开，让他们急速奔出。这样的聚集对我来说是轻而易举的。我完全知道他们所说的话。你不是强迫他们信仰的人。所以，你要用《古兰经》劝诫那些敬畏我警告的人。"（第36至45节）

How many a generation, far greater in power, have We destroyed before these [unbelievers]? They wandered through the lands seeking a place of refuge. In this there is a reminder for everyone who has an alert heart, or one who attentively listens and sees. We have indeed created the heavens and the earth and all that is in between in six days. No weariness could ever touch Us. Bear, then, with patience whatever they may say, and extol your Lord's limitless glory before the rising of the sun and before its setting; and in the night, too, extol His glory, and at the end of every prayer. And listen out for the day when the caller will call from a nearby place, the day when they will in truth hear the mighty blast; that is the day when they will come out [of their graves]. It is We who grant life and deal death; and to Us all shall return. On the day when the earth will be rent asunder all around them, letting them rush out. That gathering will be easy for Us. We are fully aware of what they say. You are not one to use coercion with them. Therefore, remind, with the Quran, those who fear My warning. (Verses 36-45)

尽管这些要点在本章前文已经讨论过，但在结尾处再次提及时，它们带着新的节奏和更强的效果。这里的叙述更加有力，语速也更快。因此，它们在此产生的效果，不同于前文较为详细的论述所产生的效果。这正是《古兰经》风格的特点。

Although all these points have come under discussion earlier in the surah, they are repeated in conclusion with a new rhythm and added effect. They are noted here with more emphasis and greater speed. Thus they carry here a different effect from that produced by their more detailed discussion earlier. This is characteristic of the Quranic style.

前面提到的那章经文说:“在这些不信的人之前,努哈的民众也否认了,还有如利斯人、赛莫德人、阿德人、法老、鲁特的弟兄、林谷居民和图巴人。他们都否认了自己的使者,因此我的警告便应验了。”(第12至14节)此处,这章经文末尾又说:“在这些人之前,我毁灭了多少比他们更强大的世代?他们在大地上流浪,寻找避难之所。”(第36节)这是在谈论同一个事实,但以新的意象呈现,因而看起来有所不同。随后,这章经文又补充了时间的转折:世代一代接一代,在大地上流浪。然而,他们仍处于真主的掌控之中,无人能够逃脱。为了使其更加严肃、更具震慑力,经文又加上一句评论:“这其中有对每一个有觉醒之心、或专心聆听并能看见的人的教诲。”(第37节)

The surah stated earlier: “Long before these unbelievers Noah’s people also disbelieved, as did the people ofal-Rass, Thamud, (Ad, Pharaoh, Lot’s brethren, the dwellers of the wooded dales and the people of Tub ba(: They all disbelieved their messengers, and therefore My warnings came true.” (Verses 12-14) Here at the end the surah says: “How many a generation, far greater in power, have We destroyed before these [unbelievers]? they wandered through the lands seeking a place of refuge.” (Verse 36) It is a reference to the same fact, but in its new image it looks different. Then the surah adds the turn of time as generations followed generations, wandering through the lands. However, they remain within Gods grasp from which no one can escape. A further comment is added to give it a more serious effect: “In this there is a reminder for everyone who has an alert heart, or one who attentively listens and sees.” (Verse 37)