这段简短的经文探讨的是真主独一与归派同祂的他物相对立的问题。然而它带领我们遍览宇宙：既有我们所能感知的显现之境，也有隐于我们之外的幽玄之境；既有现在，也有过去；既有天，也有地；既有今世，也有来世。仅仅提及其中某些庄严的事物，我们的心便为之战栗而生敬畏。经文还谈到人的给养、行为与回报，也论及人如何被归为一类，又如何被分为两个截然不同的群体。这一切都以急促的节奏和强有力的韵律铺陈开来。"你说"一语被反复使用，以增强语气。每当它出现之后，便随即给出一个无可辩驳、令人折服的新证据。

This short passage tackles the issue of God’s oneness in contrast to attributing partners to Him. Yet it takes us on a round of the universe, with both its apparent realm and that which is hidden from us, its present and past, heavens and earth, this life and the life to come. Our hearts shudder with awe at the mere mention of some of these majestic aspects. The passage also refers to man’s sustenance, actions and reward. It looks at how people are grouped together and then separated into two distinct parties. All this is delivered in a quick rhythm with strong accompanying beats. The word, say,’ is repeatedly used for added emphasis. After each such usage, a new proof is given which is both irrefutable and overpowering.

“说：‘你们去呼唤那些你们自以为是与真主同列的伙伴吧。’他们在天上和地上连一粒微尘的权力都没有，他们在天地中也没有任何份，真主也没有来自他们中的任何辅助者。”（第22节）这节经文以一个适用于整个宇宙、毫无例外的挑战开始：“你说：‘你们去呼唤那些你们自以为是与真主同列的伙伴吧。’”让他们前来，站在全世界面前。然后让他们说话，或者你们自己来说：他们是否在天上或地上拥有任何东西，无论大小。“他们在天上和地上连一粒微尘的权力都没有。”（第22节）他们甚至不能声称在天上或地上拥有任何东西。拥有某物的人对它有完全的权力：他可以随心所欲地处置它或舍弃它。那么，那些被假定的神明在这广阔的宇宙中究竟拥有什么呢？

“Say: ‘Call upon those whom you imagine to be partners with God. They do not have even an atom’s weight of authority either in the heavens or the earth, nor have they any share in either, nor does He have any helper from among them.” (Verse 22) The verse begins with a challenge that applies to the entire universe, without exception: “Say: ‘Call upon those whom you imagine to be partners with God.” Call on them to come and stand before all the world. Let them then say, or you can say yourselves, if they own anything in the heavens or on earth, large or small. “They do not have even an atom’s weight of authority either in the heavens or the earth.” (Verse 22) They cannot even claim to own anything in the heavens or the earth. An owner of something has full authority over it: he can do or dispense with it as he likes. What, then, do those alleged deities own in this vast universe?

他们既不拥有一个原子重量的东西作为自己的私有财产，也不在其中拥有任何份额：“他们在天地中也没有任何一份。”（第22节）

They do not own an atom’s weight either as their own private property or as something in which they have a share: “nor have they any share in either.” (Verse 22)

此外,真主不需要他们在任何事情上的帮助。祂无需任何帮助:“祂也没有从他们中间的任何助手。”(第22节)

Moreover, God does not seek their help in anything. He is in no need of help: “nor does He have any helper from among them.” (Verse 22)

这节经文似乎指的是某类被阿拉伯人认为是与真主同列的“同伴”。他们声称这些天使是真主的女儿，并断言天使能够代替世人向真主说情。或许他们正是那些“同伴”之一，阿拉伯人曾说：“我们崇拜他们，只是为了让他们使我们亲近真主。”（39:3）因此，接下来的经文否认他们拥有任何代求的权能，并描绘了一幅令人心生敬畏的景象：“在祂面前，除非是祂所许可的人，否则代求毫无效力。”（第23节）由此可见，代求取决于真主的许可。

The verse appears to refer to a particular type of alleged partner with God. These are the angels whom the Arabs claimed to be God’s daughters, alleging that they could intercede with God on people’s behalf. Perhaps they were among those partners about whom the Arabs said: “We worship them for no reason other than that they would bring us nearer to God.” (39: 3) Therefore, in the next verse the sūrah denies that they have any means of intercession while drawing a scene that fills hearts with fear: “Before Him, intercession is of no avail, except by one to whom He may have granted permission.” (Verse 23) Intercession, then, is dependent on God’s permission.

不言而喻，真主不会允许为那些不信仰祂、不配得到祂恩典的人代求。那些以物配主的人，不配让祂准许天使或其他任何人为他们代求。

Needless to say, God will not permit intercession on behalf of people who do not believe in Him and deserve His grace. Those who associate partners with Him do not deserve that He grant permission to angels or anyone else to intercede on their behalf.

这是这幅壮丽而令人敬畏的景象的第一个要点。第二个要点涉及给予他们的给养。尽管他们没有察觉到赐予他们给养的源头，但他们拥有这些给养这一事实，证明了真主的独一性，也证明没有任何其他存在能够掌控祂决定赐予或拒绝什么。“你说：‘谁从天上和地上供给你们？’你说：‘是真主。我们和你们，必有一方是在正道上，或在明显的迷误中。’”（第24节）给养是人们在生活中亲身经历、因而所熟知的。它从天上降下，表现为雨水、热量和光照，这些是《古兰经》最初所针对的人们所熟知的；但也以其他形式出现，人类会在不同时期逐渐发现。另有一些给养来自大地，表现为植物、动物、水、油、金属和宝藏。其中很多在古代人们中已为人所知，也有很多随着时间的推移而被发现。

That was the first note of this splendid and awe-inspiring scene. The second note refers to the provisions granted to them. Although they are oblivious to the source that gives them their provisions, the fact that they have them proves His oneness and that no one else has any control over what He decides to give or deny. “Say: ‘Who is it that gives you sustenance out of the heavens and the earth?’ Say: it is God; and either we or you are on the right path or have clearly gone astray!’“ (Verse 24) Providing sustenance is something people know about as it happens in their lives. It comes from heaven in the form of rain, heat and light, which were known to the people addressed first by the Qur’ān, but also in other forms and shapes which man discovers at one time or another. Other sustenance comes from the earth in the form of plants, animals, water, oils, metals and treasure. Much of these were known to the people of olden days and much is discovered as time passes on.

“谁从天上和地下赐给你们给养呢？”这个问题不需要等待回答。事实上，先知被告知要说：“是真主。”他们对此无法争辩，也无法提出任何相反的主张。先知还被指示，将双方的命运完全交托给真主。其中一方必然是对的，另一方必然是错的；一方得到了正道，另一方则陷入了迷误。

The question is: “Who is it that gives you sustenance out of the heavens and the earth?” The answer is not awaited. In fact, the Prophet is told to say: “It is God.” They cannot argue about this or make any contrary claim. What the Prophet is also instructed to do is to leave matters entirely to God concerning the fates of both parties. One party is inevitably right and the other wrong; one is guided aright and the other is in error.

两者既不能同时存在于正确的指引之道上，也不能同时存在于迷误之道上：

The two cannot be together either on the track of proper guidance or of going astray:

“我们和你们之中，必有一方在正道上，或者明显处于迷误之中！”（第24节）

“Either we or you are on the right path or have clearly gone astray!” (Verse 24)

这是在辩论中最高的公正与礼貌。真主的使者对多神教徒说，双方中的任何一方都可能遵循正道，这就把谁在正道之上的问题留待思考：因此，这需要冷静的反思与理性的权衡。这里没有徒劳争辩的余地，也没有不合逻辑的固执态度。先知奉命这样对他们说，因为他的角色是引导者和教导者，他希望他们能看到他所带来的指引中的真理。他并非要争个高下，也不是为了赢得辩论。

This is the ultimate in fairness and politeness when arguing one’s case. For God’s Messenger to say to the idolaters that either party could be following right guidance leaves the question open as to who is on which side: this, thus, calls for cool reflection and reasonable deliberation. There is no room for futile argument or an illogical hardening of attitude. The Prophet is given instructions to say this to them as his role is that of a guide and a teacher hoping that they will see the truth of the guidance he brings them. He is not out to score a point or win an argument.