在宇宙与人性的图景框架之中，本章以有力的语气阐明了行为与报应的根本事实。这一问题有多个面向："你们的努力必有不同的归宿。至于那施舍、敬畏主、并相信至善之真实的人，我必使他易于行善。"

Within a framework of scenes taken from the universe and human nature, this sūrah states emphatically the basic facts of action and reward. This issue has diverse aspects: “Surely your endeavours have divergent ends. As for him who gives and is God- fearing and believes in the truth of the ultimate good, We shall smooth the way to perfect ease.

至于那吝啬且自以为富足的人，又否认至善的真理，我们必将使他走向苦难之路。（第4至10节）

But as for him who is a miser and deems himself self-sufficient, and rejects the truth of the ultimate good, We shall smooth the way to affliction.” (Verses 4-10)

来世的归宿也因今生的行为类型和所走的方向而各不相同："我已警告你们猛烈的火狱。唯有最不幸的恶人才会入火狱，他否认真理，背弃正道。敬畏主的人将远离它，他为净化自己而施舍财产。"（第14至18节）

The end in the hereafter is also varied, according to the type of action and the direction taken in this life: “I warn you, therefore, of the raging fire, which none shall have to endure but the most hapless wretch, who denies the truth and turns away. Kept away from it will be him who is God-fearing, who gives away his money to purify himself” (Verses 14- 18)

该sūrah的主题，即行为与报应，本质上是双向的，因此它在开篇所选用的框架也带有双重的色彩。这一框架基于人的创造与宇宙创造中的相对面向：

The subject matter of the sūrah, i.e. action and reward, is by nature double directional, so the framework chosen for it at the beginning of the sūrah is of dual colouring. It is based on contrasting aspects in the creation of man and the universe:

“以夜发誓，当它笼罩一切的时候；以昼发誓，当它光明显耀的时候；以创造雄性与雌性的主发誓。”（第1至3节）这是《古兰经》中广泛运用的一种艺术和谐手法。

“By the night when she lets fall her darkness, by the day in full splendour, by Him who created the male and the female.” (Verses 1-3) This is one form of artistic harmony used extensively in the Qur’ān.

“以夜幕降临、遮蔽万物时发誓，以日光灿烂、光辉照耀时发誓，以创造雌雄两性者发誓。”（第1-3节）真主以祂的两种迹象发誓，即夜与昼，并以每一种所呈现于地平线上的景象来描述它们：夜以黑暗的面纱笼罩一切，昼则光辉灿烂。夜遮盖并隐藏大地及其上的一切，昼则照亮万物，使每一事物都清晰可见。这两个时段在天象周期中，以及在各自的景象、特性和影响上，都形成鲜明对比。真主还以祂所创造的一切物种都分为两种对立的性别来发誓：“以创造雌雄两性者发誓。”（第3节）这一对比在本章的整体氛围和所强调的事实中都得到了完整的体现。

“By the night when she lets fall her darkness, by the day in full splendour, by Him who created the male and the female.” (Verses 1-3) God swears by these two of His signs, namely, the night and the day, and describes them by the scene each produces on the horizon: the night as she enshrouds everything with her veil of darkness, and the day as it attains its full splendour. The night covers and conceals the land and all there is on it, and the day brightens up and makes every object apparent and visible. These times contrast in the astrological cycle and in their respective scenes, qualities and effects. God also swears by His creation of all species in two contrasting sexes: “By Him who created the male and the female.” (Verse 3) This completes the contrast both in the general atmosphere of the sūrah and in the facts it emphasizes.

夜与昼是两种普遍的自然现象,它们以某种信息触动人心。人的灵魂会自然地受到昼夜更替的影响:夜的帷幕与昼的明亮光辉。这种夜与昼的不断更替,向人诉说着宇宙及其神秘的奥秘与现象,而这些是人所无法掌控的。它暗示着有一种力量在掌管宇宙中的时间,仿佛时间只是一个简单的轮子。它也昭示着宇宙中永不停息的变化。

The night and the day are two general phenomena which carry a certain message with which they inspire human hearts. The human soul is automatically affected by the cycle of the night and its curtain and the day and its splendid brightness. This continuous succession of night and day speaks about the universe, its mysterious secrets and phenomena over which man has no control. It suggests that there is a power which controls time in the universe as if it was a simple wheel. It also tells of never-ending change in the universe.

当人沉思并反复思量这些现象时，必然会得出结论：有一只能干的手在掌控宇宙，并以那样完美、从不出错的精确度交替着昼与夜。人也必然会得出结论：上帝的手同样掌控着人的生命。祂创造人类并非徒劳，祂也不会任由他们过着没有目的的生活。

As one contemplates and meditates upon these phenomena one is bound to conclude that there is an able hand which controls the universe and alternates the night and day in that perfect, unfailing accuracy. One is also bound to conclude that the hand of God also controls the lives of men. He has not created them in vain, and He does not abandon them to lead a life without purpose.

尽管不信道者试图淹没这一事实，并将人们的注意力从中转移开，我们的内心依然对这个宇宙保持敏感。我们领会它的启示，思考它的变化与种种现象。沉思与冥想印证了我们与生俱来的感受：必有一位主宰存在，尽管有种种傲慢的否认，祂的存在必然会被感知并被认识。

However unbelievers try to drown this reality and divert attention away from it, our hearts remain responsive to this universe. We receive its intimations and ponder over its changes and phenomena. Contemplation and meditation endorse our innate feeling that there is a Controller whose presence is bound to be felt and recognized in spite of all conceited denials.

真主以宇宙与人的受造和构成中这些相互对立的面起誓:人类的努力是多样的。由于他们所走的道路通向不同的终点,他们的回报也是多样的。善与恶不同;遵循正确的引导与行不义不同;正直与败坏也不同。慷慨与敬畏主不同于吝啬与自负。信士与缺乏信仰的人截然不同。道路的不同必然导致归宿的不同:“你们的努力确是各不相同的。至于那施舍并敬畏主、相信至善真理的人,我将使他轻易地走向安逸。至于那吝啬并自认为无需他人、否认至善真理的人,我将使他轻易地走向困苦。当他坠入墓穴时,他的财富对他有什么益处呢?”(第4-11节)

God swears by these contrasting aspects of the universe and of man’s creation and constitution that the striving of human beings is diverse. Since the roads they follow lead to different ends, their rewards are also diverse. Good is not the same as evil; following right guidance is unlike wrong-doing; and righteousness is different from corruption. Generosity and God-consciousness are unlike hoarding and conceit. The faithful are totally different from those devoid of faith. Variance of ways necessitates variance of destinations: “Surely your endeavours have divergent ends. As for him who gives and is God-fearing and believes in the truth of the ultimate good, We shall smooth the way to perfect ease. But as for him who is a miser and deems himself self-sufficient, and rejects the truth of the ultimate good, We shall smooth the way to affliction. What will his wealth avail him when he goes down [to his gravel.” (Verses 4-11)

“你们的努力指向不同的归宿。”（第4节）这些努力在本质、动机、方向和结果上各不相同。人的气质、环境、观念和关切各有差异，以至于每个人仿佛都是一个独立的世界，生活在自己特有的星球上。

“Your endeavours have divergent ends.” (Verse 4) These endeavours vary in essence, motives, directions and results. Men have diverse temperaments, environments, concepts and concerns, so much so that every man seems to be a distinct world unto himself living in his own, special planet.

这是一个事实，但与此同时还有另一个普遍的事实，适用于所有存在者及其不同的世界。它将它们分为两个截然不同的类别，以及两种对立的立场。它为每一类赋予其独特的名称：一类是“施舍、敬畏真主并相信至善之真实的人”；另一类是“吝啬、自认为富足、并否认至善之真实的人”。这是两种立场，不同的灵魂在此排列，各种不同的努力和迥异的生活方式都在此终结。每一组在今世的道路都被铺平，所有障碍都被除去：“至于施舍、敬畏真主并相信至善之真实的人，我将使他轻易走向至乐。”（第57节）那慈善、敬畏真主、并信奉与至善同义之信仰的人，确已尽力净化自己，寻求正确的引导。

This is a fact, but along with it there is another general fact which applies to all beings and their different worlds. It groups them into two distinct classes and two contrasting positions. It assigns to each its distinctive label: one “who gives and is God- fearing and believes in the truth of the ultimate good;” and another “who is a miser and deems himself self-sufficient, and rejects the truth of the ultimate good.” These are the two positions at which disparate souls line up where all diverse striving and divergent ways of life end. Each group has its way in this life smoothed, with all obstructions removed: “As for him who gives and is God-fearing and believes in the truth of the ultimate good, We shall smooth the way to perfect ease.” (Verses 57) He who is charitable, God-fearing and believes in an ideology which is synonymous with ultimate good has indeed done his best to purify himself, seeking right guidance.

第二部分阐明了每一群体的归宿。它首先强调，各群体的结局与报应是公正且必然的，因为引导已经给予，警告已经发出：“引导是在我们这里，后世与今世都属于我们。我警告你们，将有烈火。唯有最不幸的恶人才会入其中，他否认真理，背离正道。而敬畏主的人将远离它，他为了净化自己而施舍钱财，他并非为了报答别人施与他的恩惠，而只是出于渴望得到至高的主的喜悦。”

The second part states the fate of each group. It emphasizes firstly that the end and reward of each group is fair and inevitable, for guidance has been provided and warnings have been issued: “It is for Us to give guidance, and Ours is the life to come, and this first life. I warn you, therefore, of the raging fire, which none shall have to endure but the most hapless wretch, who denies the truth and turns away. Kept away from it will be him who is God-fearing, who gives away his money to purify himself not in recompense of any favours done him by anyone but only out of a longing for the countenance of his Lord, the Most High.

他必定会心满意足。”（第12至21节）

He shall indeed be well pleased.” (Verses 12-21)

真主对仆人的恩慈与怜悯之一，在于祂亲自承担了为他们提供清晰指引的责任，这指引与人的本性相契合、易于接受；祂又借由祂的启示与使者加以阐明，并藉着祂所设立的种种迹象来加以说明。因此，无人有合理的理由偏离正道，也无人会受到不公的对待："引导是我的责任。"（第12节）接着是一段直截了当的陈述，阐明那掌控人及其周遭一切、使人无处可逃的权能之本质："后世和今世都是属于我的。"（第13节）

One aspect of God’s grace and mercy to His servants is that He has taken it upon Himself to provide clear guidance that is readily acceptable to human nature, and to explain it as well through His messages and messengers, and by means of the signs He has provided. Thus, no one has a valid argument for deviation, and no one will suffer injustice: “It is for Us to give guidance.” (Verse 12) Then follows a straightforward statement of the essence of power which has control over man and everything around him, from which he can have no shelter: “and Ours is the life to come, and this first life.” (Verse 13)

在阐明前面提到的两个事实时——即真主赐予引导，以及今世与后世皆属于祂，也就是行为与报酬的领域——我们还得到一个提醒：祂已向我们所有人作出明确的警告：“故我警告你们，那是烈火。”（第14节）只有人类中最可悲的人才会被投入这烈火。确实，没有比在火狱中受苦更悲惨的境况：“唯有最恶劣的苦命人才会进入其中。”（第15节）

By way of elaboration on the two facts just mentioned, namely, God’s provision of guidance and that to Him belongs this life and the hereafter, i.e. the realms of action and reward, there is a reminder to us that He has given clear warning to us all: “I warn you, therefore, of the raging fire.” (Verse 14) It is only the most wretched of mankind who are thrown in this fire. Indeed there is no wretchedness worse than suffering in hell: “None shall have to endure [id but the most hapless wretch.” (Verse 15)

然后是对这样一个可悲之人的定义。他是“否认真理并转身离去的人”（第16节）。他否认这一讯息，并背离神圣的指引。

We then have a definition of such a wretched person. It is he “who denies the truth and turns away.” (Verse 16) He denies this message and turns away from divine guidance.