本段经文谈论的是以物配主的人，以及他们对先知和降示给他的《古兰经》所说的种种诋毁。它提醒他们，那些与他们相似、否认真主启示的人曾遭遇过什么，以及真主的惩罚如何降临到他们身上，尽管他们比阿拉伯的不信者更强大、更富有、知识也更丰富。

This last passage in the sūrah speaks about the idolaters and what they said against the Prophet and the Qur’ān that was revealed to him. It reminds them of what happened to others like them who denied God’s revelations and how His punishment overwhelmed them even though they were stronger, wealthier and more knowledgeable than the Arab unbelievers.

随后是几记重锤般的强音，每一记都震撼人心。第一记呼吁他们在上主面前站立，摒除一切妨碍他们客观审视所面对之呼唤的影响。第二记则促使他们思考神的使者在反复召唤他们接受神的启示、信仰神时的真实动机：他对此毫无所求，他既不向他们索取任何报酬，他们又有何理由怀疑他的诚意而转身离去呢？此后的几记强音，一次次猛烈地撼动着人们的心灵。

This is followed by several hard notes, each resounding like a hammer. The first one calls on them to stand before God after shedding all influences that prevent them from objectively assessing the call that is addressed to them. The second note invites them to reflect on the real motives of God’s Messenger when he repeatedly calls on them to accept God’s message and believe in Him, when he has nothing to gain from this. Since he does not ask them for any wages in return, why should they doubt his sincerity and turn away? Further notes follow, each violently shaking people’s hearts.

这一章以审判日的一幅场景作结，画面充满剧烈的动态，与前面强烈的语调正相契合。

The sūrah concludes with a scene from the Day of Judgement that is full of violent movement and which fits perfectly with the preceding strong tones.

当我们的明证被诵读给他们听时，他们说："这不过是一个想使你们背离你们祖先所崇拜之物的人。"他们又说："这不过是捏造的谎言。"而当真理降临到他们面前时，那些不信道的人说："这明明是一种显而易见的妖术。"然而，我从未赐给他们任何可供研读的经典，在你之前也未曾派遣任何警告者给他们。在他们之前的人同样否认了真理。这些人所得到的，甚至不及我赐给前人的十分之一，然而当他们否认我的使者时，我的惩罚是何等严厉！（第43-45节）

When Our revelations are recited to them in all their clarity, they say: ‘This is but a man who wants to turn you away from what your forefathers worshipped.’ They also say: ‘This is nothing but an invented falsehood.’ Furthermore, when the truth comes to them, the unbelievers will say: ‘This is just plain sorcery’ Yet never have We given them any books to study, nor have We sent them any warner before you. Those who have gone before them likewise denied the truth. These people have not attained even one tenth of what We gave their predecessors, yet when they denied My messengers, how terrible was My condemnation. (Verses 43-45)

他们遇到了先知向他们诵读的明确真理,而他们所拥有的,却是一堆来自过往传统、既无明确依据也无坚实根基的混杂遗产。他们意识到,《古兰经》那简单、明晰、前后一致的真理,对他们混乱杂糅的世代相传的信仰与传统构成了严重威胁。因此他们说:“这人不过是想把你们从你们祖先所崇拜的东西上引开。”(第43节)然而他们也意识到,这还不够。这与祖先的信仰相悖,并不足以说服所有人。于是,他们又质疑传达真主启示的使者的诚实:“他们还说:这不过是捏造的谎言。”(第43节)不言而喻,被称为“虚假”的东西必定是捏造的,但他们想借“这不过是捏造的谎言”(第43节)这样的说法加以强调。换言之,他们企图削弱它的权威,使人们怀疑它的神圣来源。

They met the clear truth the Prophet recited to them with a confused legacy of past traditions that had neither a clear basis nor solid foundation. They realized that the simple, clear and consistent truth that was the Qur’ān represented a serious threat to their confused medley of inherited beliefs and traditions. Hence they claimed: “This is but a man who wants to turn you away from what your forefathers worshipped.” (Verse 43) They realized, however, that this was not enough. That it contradicted their forefathers’ beliefs was not enough to convince everyone. Hence, they also questioned the honesty of the Messenger who delivered God’s message: “They also say: This is nothing but an invented falsehood.” (Verse 43) Needless to say, what is ‘false’ must be fabricated, but they wanted to give it stronger emphasis by saying “This is nothing but an invented falsehood.” (Verse 43) In other words, they sought to undermine it, raising doubts about its divine source.

然后他们转而描述《古兰经》本身:"当真理降临他们时,不信道者说:'这显然是妖术。'"(第43节)他们意识到,《古兰经》是有力量的,能够震动人心。

Then they moved on to describe the Qur’ān itself: “When the truth comes to them, the unbelievers will say: ‘This is just plain sorcery.’” (Verse 43) They realized that the Qur’ān is powerful and shakes people’s hearts.

因此,仅仅说它是捏造的还不够。他们还必须解释它的力量,于是声称它是"明显的巫术"。他们接连提出这样的指控,意在转移人们对《古兰经》清晰而有力的经文的注意力。他们明知自己无法证实这些说法,而且实际上,许多提出此类指控的人,即

Hence, it was not enough to say that it was fabricated. They had to explain its power and so alleged that it was ‘plain sorcery.’ With such allegations, one following the other, they sought to divert people’s attention from the clear and powerful verses of the Qur’ān. They knew they could not back up their claims, and indeed many of those who made such allegations, i.e.

在此处，先知ﷺ被指示以真诚之心号召他们去探求真理，分辨虚假与真实，并不带歪曲与捏造地审视他们所处的境况：

At this point the Prophet is instructed to call on them in all sincerity to search for the truth, to distinguish between what is false and what is true, and to assess the situation they are in, free of distortion and fabrication:

我劝你们一件事：你们为了真主，或成双或独自地站立起来，然后思考：你们的同伴[穆罕默德]并没有疯癫。他只是向你们警告即将来临的严厉刑罚。（第46节）

Say: I counsel you one thing: stand before God, in pairs or singly, and think: there is no madness in your Companion [Muĥammad]. He is only a warner to you of awesome suffering to come. (Verse 46)

这是一份邀请：请人在真诚之中站在真主面前，把心中的一切偏见、私利、动机、欲望，以及环境与社会的影响统统放下。这是邀请人去直视事实本身，朴实而清楚。此邀请旨在将人性中朴素的道理摆在眼前，远离一切模糊或遮蔽清晰与简单之事物。同时，这也是一种简单的寻求真理的方法：舍弃外界的一切影响，心中只存记着真主。

This is an invitation to stand before God, in all sincerity, removing from one’s mind all personal prejudices, interests, motivations, desires, environmental and social influences. It is an invitation to look at the facts, plain and simple. This invitation seeks to put before their eyes the plain argument of human nature, away from everything that blurs or obscures what is clear and simple. At the same time, it is a simple means to search for truth, discarding all outside influences and being mindful only of God.

有一件事，且只有这一件事，能够确保道路是正确的、方法是健全的。这件事就是：在真诚的心态下站立于真主面前，不为满足任何成见，也不为谋取任何个人利益或私利；摆脱一切影响与压力；然后以完全真诚的态度去思考和反省。那么，这件事究竟是什么呢？

There is only ‘one thing’, that ensures that the way is the right one and the method sound. This is to stand before God in all sincerity, looking to satisfy no prejudice, or ensure any personal gain or interest; and to be free of all influences and pressures; and then to think and reflect in complete sincerity. What, then, is this one thing?

“你们为真主而起立，或两人一组，或独自一人：”“两人一组”，是为了让人可以坦诚地与同伴交谈、与他辩论，而不受群众及其即时反应的影响；“独自一人”，是为了让人能以冷静而深思的态度，直面事实。

“Stand before God, in pairs or singly:” ‘in pairs’ so that one can speak frankly to another and argue with him, without being influenced by the masses and their spontaneous reactions, and ‘singly’ so that you can face the facts in a cool and reflective way.

“你们的同伴[穆罕默德]并没有疯癫。”（第46节）你们与他相识已久，你们所见到他的一切，都表明他的智慧与理性。他从不说任何可能使人怀疑其心智健全的话，他所说的，只是明白陈述的、有力的智慧之言。

“And think: there is no madness in your Companion [Muĥammad].” (Verse 46) You have known him for a long time, and everything you have seen from him points to his wisdom and logic. He does not say anything that could cause anyone to suspect the soundness of his mind. He only says powerful words of wisdom that are plainly stated.

该章以一幅来自审判日的生动而有力的画面作结，画面中充满强烈的动感，在今世与后世之间往来穿梭，仿佛二者同处于一个范围之内：

The sūrah concludes with a fast and powerful scene from the Day of Judgement, full of strong movement that goes to and fro between this life and the life to come, as if both are within the same domain:

若你能看见他们惊恐战栗、无处逃遁的情形；他们将从近处被擒获。他们会说："我们确实相信了。"然而，他们既先前否认了一切，又怎能从如此遥远的地方获得信仰呢？他们过去常从远处对那些不可见之事加以嘲讽。他们与所渴望的一切之间将被设下屏障，正如先前对与他们同类的人所做的那样。他们陷入了令人困惑的疑虑之中。（第51-54节）

If you could but see when they are seized by terror, with nowhere to escape; for they will have been seized from a place nearby. They will say: ‘We do believe in it,’ but how could they attain it from so far away, seeing that they had at first denied it all. They used to cast scorn from far away on what is imperceptible. A barrier will be set between them and all that they desire, just as was done with their kind before. They were lost in perplexing doubt. (Verses 51-54)

“如果你们能亲眼看见。”那景象值得一看。“当他们被惊恐攫住”时，是因为他们所处的可怕境况。看起来他们或许会设法寻找出路，但“无处可逃”。他们无处可投：“他们将从近处的地方被擒获。”他们的可悲挣扎，走不了多远。

“If you could but see.” The scene is there to look at. “When they are seized by terror” because of the terrible situation they find themselves in. It appears they may try to find a way out, but there is “nowhere to escape.” They have nowhere to turn: “they will have been seized from a place nearby.” They could not go far with their miserable attempt.

“他们将会说：我们确实信了它。”但如今已经太迟了。因为，“他们怎能从如此遥远的地方获得它呢？”当他们处于新的境地，而可以信的地方已经如此遥远时，他们又怎能重新获得它呢？信仰在他们今世的生活中本是唾手可得的，但他们任由这个机会白白错过，置之不理。

“They will say: We do believe in it,” but it is now too late. For, “how could they attain it from so far away?” How can they regain it in their new position when the place to believe is now so far away? It was available to them in their life in this world, but they let the chance go unheeded.

“他们起初曾经否认一切。”事情已经结束，他们不能再来一次。“他们过去常从远处对那不可见之事加以嘲讽。”他们这样做，是在审判日尚不可感知之时。他们否认它，却没有任何证据支持其否认。他们是从远处这样做的，而现在却试图从遥远之处获得信仰。

“They had at first denied it all.” The matter is over and they cannot try again. “They used to cast scorn from far away on what is imperceptible.” They did this when the Day of Judgement was beyond their perception. They denied it without a shred of evidence to support their denial. They did so from afar but are now trying to attain faith from a distant place.

“他们与所渴望的一切之间，将设下一道屏障。”这指的是他们此时所希望拥有的信仰，而那时已经太晚。它既不能免除他们的惩罚，也不能使他们脱离眼前逼近的危险。他们的处境与先前的民族相同：“正如先前与他们同类的人所遭遇的那样。”那些先前的民族同样在无路可逃之时，试图躲避真主的惩罚。

“A barrier will be set between them and all that they desire.” This is a reference to the faith they wish to have now when it is too late. It cannot spare them the punishment or save them from the danger they see looming. They are in the same position as earlier communities: “just as was done with their kind before.” Those earlier communities also tried to escape God’s punishment when no escape was possible.