在本章的最后部分，这一章回顾了前面所讨论的所有议题：启示的本质；神性及其独一性，以及复活。这些内容分别在不同段落中加以回顾，以强烈的修辞效果和清晰的节奏呈现。总体目的在于表明，真主之手掌控着宇宙中的一切。这一理念概括于本章的最后一节经文之中：“那么，赞美归于掌握万物主权的至净者，你们都将被召回到他那里。”（第83节）他的手既有力又富于创造，创造了牲畜并使之服务于人类，又从一滴精液中创造了人。同一只手也能使已化为尘土的骨骸重新获得生命，正如它最初创造它们一样。正是这只手从青翠的树木中取出火，并创造了天地。最终，它掌控着宇宙中的一切。这便是本章最后部分的大意。

In this final part, the sūrah reviews all the issues it tackled earlier: the nature of revelation; Godhead and its oneness, and resurrection. These are reviewed in separate sections and shown with strong effects coupled with a clear rhythm. The overall aim is to show how God’s hand controls everything in the universe. This concept is summed up in the last verse of the sūrah: “Limitless, then, in His glory is He in whose hand rests the mighty dominion over all things, and to Him you all will be brought back.” (Verse 83) His hand, strong and innovative, has created cattle and subjected them to man, and created man from a mere gamete. The same hand can also give life to bones that had broken into dust, just like it originated them in the first instance. It was this hand that produced fire from the green tree and brought the heavens and the earth into being. In the end, it has control of everything in the universe. This, then, is the gist of this final part of the sūrah.

我们没有教他诗歌，这也不适合他。这只是一种劝诫，以及一部阐明一切的《古兰经》，用来警告每一个活着的人，并使真主的话语向不信道者得到证实。（第69-70节）

We have not taught the Prophet poetry; nor is it fitting for him [to be a poet). This is but a reminder and a Qur’ān making all things clear, to warn everyone who is alive, and that the word of God be proved against the unbelievers. (Verses 69-70)

首先，这一章开篇便谈到启示的问题："Yā Sīn。以充满智慧的《古兰经》起誓，你确实是真主的使者，行走在正道之上。这是至尊、至慈者所降的启示，以便你警告那些祖先未曾受到警告、因而仍然懵懂无知的人。"（第1至6节）

Right at the outset, the sūrah spoke about the question of revelation: “Yā Sīn. By the Qur’ān, full of wisdom, you are indeed one of God’s messengers, pursuing a straight way. It is a revelation by the Almighty, the Ever Merciful, so that you may warn people whose forefathers had not been warned, and who therefore are unaware [of the truth].” (Verses 1-6)

如今，这一论断以这种特定的形式提出，是为了驳斥所谓先知是诗人、《古兰经》不过是诗歌的指控。古莱氏的长老们完全清楚，这些说法绝无真实可言，穆罕默德ﷺ所诵读的《古兰经》，是他们的语言中从未有过的东西。他们并非愚钝到无法分辨《古兰经》与诗歌的程度。这些指控不过是他们向新信仰及传播该信仰的使者发起的宣传攻势的一部分。

Now it is presented in this particular form to refute the allegation that the Prophet was a poet, and that the Qur’ān was mere poetry. The elders of the Quraysh were fully aware that all this was absolutely false, and that the Qur’ān Muĥammad recited was something unknown in their language. They were not so dull as to be unable to distinguish the Qur’ān from poetry. These allegations were simply part of the propaganda they launched against the new faith and the Messenger preaching it.

他们只是借用《古兰经》优美、动人的文风，企图让大众把它与诗歌混为一谈。

They simply referred to the fine, inspiring style of the Qur’ān to try to make the masses confuse it with poetry.

在此，全能的真主以祂无限的荣耀否认曾教导祂的使者诗歌之道。既然真主没有教他这些，他便不会学会。任何人所知道的，除了真主所教导的之外，永远不会有别的。

At this point, God in all His limitless glory denies that He taught His Messenger the art of poetry. Since God did not teach him this, he will not learn it. No one will ever get to know anything other than what God teaches them.

本章还明确指出，诗歌不适合真主的使者：“他也不应当作诗人。”诗歌所走的路线与先知的使命不同。诗歌是一种可能随时变化的表达方式。

The sūrah also makes it clear that poetry is not suitable for God’s Messenger: “nor is it fitting for him [to be a poet].” Poetry takes a different line from that of prophethood. Poetry is an interaction which may change from time to time.

另一方面，先知身份意味着从上天降下的启示，它阐明了一套稳固的制度和清晰的准则，这些准则应当依照遍布宇宙的神的法则来实行。与诗歌不同，它不会因心情和欲望而改变。

Prophethood, on the other hand, means revelations bestowed from on high, outlining a firm system and a clear code that should be implemented as it conforms to God’s law, which operates throughout the universe. Unlike poetry, it does not change to suit moods and desires.

这一部分经文的第二节，阐述了真主的独一性，并借助人们周围所见之物以及真主赐予他们的恩典，为此提供了一个框架。

The second section of this final part of the sūrah addresses the question of God’s oneness providing a framework for it from what people see around them and the blessings God grants them:

难道他们没有看见吗？在我的手所创造的万物中，我为他们创造了牲畜，他们能够支配它们。我使它们为他们所服役：他们有的用来乘骑，有的用来食用，他们还从中获得其他益处，并且有乳汁可饮。他们难道不感恩吗？然而他们却舍弃真主，去崇拜别的神灵，希望得到它们的助佑。那些神灵无法助佑他们，而那些崇拜者却像士兵一样站在一旁，为它们辩护。不要让他们的言论使你忧伤。我确知他们所隐藏的，也确知他们所公开的。

Are they not aware that, among all the things Our hands have made, We have created for them cattle which they control. We have subjected these to them, so that some of them they use for riding and of some they may eat, and they have other benefits from them, and [milk] to drink. Will they not give thanks? Yet they have taken to worship deities other than God, hoping for [their] support. They are unable to support them; yet their worshippers stand like warriors to defend them. Let not their words grieve you. We know all that they keep secret as well as all that they bring into the open.

（第71-76节）

(Verses 71-76)

这些经文以问句开始："难道他们没有看见吗……"，字面上也可以译为"难道他们没有看到……是怎样的吗"。这里所指向的迹象就摆在他们面前，他们无需远求，它就在他们眼前，不需要多少思索。这就是真主所创造、并使其服从他们支配的牲畜。因此，他们能够骑乘它们，以它们为食物，获取它们的奶，并从中得到种种其他益处。这一切都依循真主的法则，以及真主赋予人与牲畜的各种特性。人类若凭一己之力，绝不可能达到这些。事实上，即便他们调动一切资源，也无法创造一只苍蝇；除非真主赋予苍蝇可被人类支配的特性，人类连一只苍蝇也无法控制。因此经文发问："他们难道不感恩吗？" 从这种古兰经的视角来看这件事，我们必然会感到真主的恩惠从我们周围的每个角落溢出。因此，每当我们骑乘牲畜、吃一块肉、喝一口奶、尝一片奶酪、用动物油脂烹饪，或穿着用兽皮、羊毛或兽毛制成的衣物时，我们内心都会感受到真主无尽的恩惠与无限的慈恩。这同样适用于我们周围的一切事物，以及我们所使用的一切，无论有生命还是无生命。如此，我们的整个人生便成为不断赞颂真主、感谢真主的行为。

These verses begin with the question, ‘Are they not aware...’, which could have been literally translated as ‘Do they not see how...’ The sign to which their attentions are drawn here is present before them. They do not have to look far for it. It is before their very eyes, requiring little contemplation. It is the cattle God has created and made subject to their control. Thus, they are able to ride them, use them for food, milk and draw various other benefits from them. All this is by God’s law and the qualities He has given man and cattle. People could never have achieved any of this on their own. In fact, they cannot create a fly, even though they might muster all their resources for this purpose. They cannot control a fly unless God gave it the quality of being controlled by man. Hence the question: “Will they not give thanks?” When we look at the matter in this Qur’ānic light we are bound to feel that God’s blessings overflow from every corner around us. Thus, every time we ride an animal, eat a piece of meat, have a drink of milk, taste a piece of cheese or use fat for cooking, or wear a garment made of hide, wool or animal hair, we in our hearts feel God’s endless blessings and infinite grace. This, then, applies to all things around us and everything we use, whether animate or inanimate. All our lives, then, become a continuous act of glorifying God and giving thanks to Him.

这段最后一节的第三部分提出了复活与清算的问题：

The third section of this final passage raises the question of resurrection and reckoning:

难道人没有看见,我是从精液中创造了他,然而他却公然争辩吗?他为我们打比方,却忘记了自己的被创造。他说:“谁能使这些已经腐朽的骨头复活呢?”你说:“那使它们最初出现的,将使它们复活;他是全知一切受造物的。”他是为你们从绿树中取火的,你们借此燃火。创造天地的,岂不能创造像他们一样的人吗?当然能。他是至高的创造者,是全知的。他若欲成就某事,只要对它说“有”,它就有了。

Is man, then, not aware that it is We who create him out of a gamete; and then he becomes flagrantly contentious. He comes up with arguments against Us, forgetting how he himself was created. He asks: ‘Who could give life to bones that have crumbled to dust?’ Say: ‘He who brought them into being in the first instance will give them life again. He has full knowledge of every act of creation; He who produces for you fire out of the green tree, and from this you kindle your fires.’ Is, then, He who has created the heavens and the earth unable to create their like? Of course He can. He alone is the supreme Creator, the All-Knowing. When He intends something to he, He only says to it, ‘Be,’ and it is. (Verses 77-82)

本节首先审视人自身的处境，描述人的起源与归宿，将这一切摆在他面前，使他把它视为时刻都在发生的现实来看待。然而，人既不体察其中的意义，也不将其视为证据，用以印证神关于复活全人类的应许必将实现。"人难道不知道，是我从一滴精液创造了他，而他却变得公然好争辩吗？"（第77节）人并不怀疑，他最初的起源是一滴精液。那不过是一小滴毫无价值的液体，其中包含着数以千计的细胞，其中一个细胞随后成为胚胎，胚胎再逐渐发育成一个好争辩的人，与他的主争论，并向他索要证据和凭据。

This section looks first at man’s own position, describing his origins and ends, putting it all before him so that he looks at it as a reality taking place all the time. Yet man neither appreciates its significance nor takes it as evidence confirming the realization of God’s promise to resurrect all humanity. “Is man, then, not aware that it is We who create him out of a gamete; and then he becomes flagrantly contentious.” (Verse 77) Man does not doubt that his immediate origin is a gamete. It is no more than a tiny drop of worthless fluid; a drop containing countless thousands of cells, one of which then becomes an embryo, which later grows into a contentious person, arguing with his Lord and demanding proof and evidence from Him.

这正是真主的创造之力，将那一滴精子转变为这个好争辩、爱抬杠的人。起点与终点之间，差距何其巨大！然而，人却难以相信，这股力量能够使他死后复活。"他向我们提出辩论，却忘记了自己是如何被创造的。他问道：'谁能使已化为尘土的枯骨重新获得生命？'你说：'使它们最初被创造的那一位，将使它们重新获得生命。他对每一种创造都全然知晓。'"（第78-79节）

It is the creative power of God that transforms that gamete into this quarrelsome, contentious person. What a gulf between origin and end! Yet man finds it difficult to believe that this power can bring him back to life after death. “He comes up with arguments against Us, forgetting how he himself was created. He asks: ‘Who could give life to bones that have crumbled to dust?’ Say: Be who brought them into being in the first instance will give them life again. He has full knowledge of every act of creation.” (Verses 78-79)