关于jinn（精灵）聆听《古兰经》，有若干不同的传述。其中一则引述伊本·阿拔斯（‘Abdullah ibn ‘Abbas）的话说："真主的使者没有为精灵诵读《古兰经》，也没有见过他们。事情的经过是，先知ﷺ曾与一群同伴前往欧盖兹（‘Ukaz）集市。此前，精灵已被禁止靠近天界偷听，并被流星击中。"
There are a number of different reports about the jinn listening to the Qur’an. One quotes ‘Abdullah ibn ‘Abbas as saying: “God’s Messenger did not read the Qur’an to the jinn, nor did he see them. What took place was that the Prophet and a group of his Companions once went to the ‘Ukaz market place. The jinn had previously been barred from trying to reach heaven to eavesdrop and were struck by shooting stars.
他们回到自己的族人那里,把所发生的事告诉了他们。他们说:
They went back to their people and told them what happened. They said:
"发生了什么事，使你们无法从天上获知任何信息。你们要遍布大地去寻找，弄清究竟发生了什么。"于是他们分成几队，向东向西遍行大地。其中前往提哈马的一队，在先知于纳赫拉山谷（前往欧卡兹的途中）时靠近了他。当时先知ﷺ正带领众门徒做晨礼（Fajr，即黎明礼拜）。他们听见他诵读《古兰经》。待他诵读完毕，他们彼此说："这正是使你们无法从天上获知消息的原因。"他们回到自己的族人那里，说："我们听到了一段奇妙的言辞，它指引向正道，我们已经信仰了它。我们绝不会以任何事物与我们的主并列！"于是真主就此事降示了先知ﷺ"精灵"章。[布哈里与穆斯林辑录。]
另一则传述提到，伊本·麦斯欧德对于先知的门徒中是否有人与他一同遇见精灵这一问题作了如下回答："我们中没有人在场。不过，有一夜我们与他在一起，他却不见了。我们在各处寻找，山谷里、道路上，都没有找到。我们中有人认为他可能被掳走了，甚至可能被杀害了。那是我们最糟糕的一夜。天亮时，我们看见他从希拉山的方向朝我们走来。我们说：'安拉的使者ﷺ！我们找不到您，很想念您，到处寻找却找不到您。"
‘Something must have happened to prevent you from learning anything from heaven. Go in pursuit of information throughout the earth to find out what has happened. They went in groups, travelling east and west throughout the earth. The group that went to Tihamah drew close to the Prophet when he was in the Nakhlah Valley, going to ‘Ukaz. He was leading his Companions in the Fajr, or Dawn, Prayer. They listened to him reciting the Qur’an. When he finished his recitation, they said to each other: ‘This is indeed what happened to cause you to be barred from learning news from on high.’ They went back to their people and told them: ‘ We have heard a wondrous discourse, giving guidance to what is sagacious, and we have come to believe in it. We shall never associate partners with our Lord! God then revealed the surah, The Jinn, to the Prophet speaking of this event.” [Related by al-Bukhari and Muslim.] Another report mentions that 'Abdullah ibn Mas'ud gave the following answer to the question about whether any of the Prophets Companions were present with him when he met the jinn: “None of us were present. However, we were with him one night when he went missing. We looked for him everywhere, in valleys and on the paths, but could not find him. Some of us thought that he might have been taken or even killed. That was our worst night. In the morning, we saw him coming to us from the direction of Hira’. We said: ‘Messenger of God! We missed you and looked for you everywhere but could not find you.
“我们昨晚过得太糟了。”他说：有一个来自精灵（jinn）的呼唤者来找我，于是我去为他们诵读了《古兰经》。”他带我们到那个地方，指给我们看精灵们的足迹，以及他们生火留下的灰烬。他们向他求食。他说：“凡奉真主之名宰杀的牲畜，其每一根骨头都会在你们手中满是肉；而所有牲畜的粪便，都将成为你们牲口的上等饲料。”先知ﷺ随后对我们说：
We had such a bad night.’ He said: A caller from the jinn came to me and so I went and read the Qur’an to them.’ He took us to the place and showed us their traces and the remains of the fires they lit. They asked him for food. He said: ‘Every bone of an animal slaughtered under God’s name will be in your hands full of meat; and all animal droppings will be wholesome feed for your animals.’ The Prophet then said to us:
“不要用这些来擦掉你个人的污垢，因为它们是你兄弟们的食物。”〔由穆斯林（Muslim）记录。〕还有第三则归于伊本·麦斯欧德的传述，但我们所引用的这则传述的传述链更为可靠。因此，我们将略去这则以及类似的传述。我们所引用的两段可靠的传述，表面上看似乎相互矛盾。伊本·阿拔斯说，先知在精灵聆听他诵读《古兰经》时并不知道他们在场；而伊本·麦斯欧德则说，精灵们来找先知，先知便随他们而去。拜海吉（Al-Bayhaqi）解释了这一表面矛盾，他说这两则传述所讲的是两次不同的事件，而不是同一次。
‘Do not use these to wipe off your personal dirt, because they are food for your brethren’.” [Related by Muslim.] There is a third report also attributed to Ibn Mas'ud, but the chain of transmission of the one we have quoted makes it more reliable. We will, therefore, leave this and similar reports aside. The two authentic reports we have quoted seem to be mutually contradictory. Ibn 'Abbas says that the Prophet did not know of the jinn's presence when they listened to him reading the Qur’an, while Ibn Mas'ud says that they called upon the Prophet and he went with them. Al-Bayhaqi resolves this apparent contradiction by saying that the two reports speak of two different occasions, not just one.
另一种说法见于伊本·伊斯哈格所著的先知传记。他提到，在先知的叔叔阿布·塔利卜去世之后，古莱氏人对先知施加的伤害，比他叔叔在世时更加严重。因此，先知前往塔以夫，寻求当地主要部族萨基夫人的支持。他独自前往，希望能得到积极的回应ﷺ。
A different report is given by Ibn Ishaq in his biography of the Prophet. He says that after the death of Abu Talib, the Prophet’s uncle, the Quraysh were able to inflict more harm on him than they could ever do during his uncle’s lifetime. Therefore, the Prophet went to Taif, seeking support from the Thaqlf, the major tribe living there. He went there alone, hoping to gain a positive response:
有一次，先知ﷺ前往国内的显要人物之中的塔以夫（Ta'if）人，向他们阐述自己的使命……十天之中，先知ﷺ逐一与他们的首领交谈，却没有一人给他任何鼓励的话语。
Once at la’if, the Prophet approached its leading personalities, explaining his message... For ten days the Prophet spoke to one of their chiefs after another. None gave him a word of encouragement.
最糟糕的回应来自三兄弟,即‘Amr ibn ‘Umayr之子。这三兄弟,‘Abd Yalll、Mas‘ud和Habib,是塔伊夫公认的领袖。其中一人娶了一位古莱什女子,先知ﷺ希望这层关系能对他有利。结果,这三人在拒绝先知ﷺ的劝导时态度极其无礼。
The worst response came from three brothers, the sons of ‘Amr ibn ‘Umayr. These three brothers, ‘Abd Yalll, Mas‘ud and Habib, were the recognized leaders of Ta’if. One of them was married to a Qurayshi woman and the Prophet hoped that this relationship would work in his favour. In the event the three men were extremely rude in their rejection of the Prophets approach.
第一个人说：“如果真是上帝拣选你作他的使者，我会把天房上的帷幕撕下来。”第二个人说：
The first one said: “I would tear the robes off the Ka‘bah if it was true that God has chosen you as His Messenger.” The second said:
“难道真主除了你之外，就找不到别人来做他的使者了吗？”第三个人说：“我指真主发誓，我永远不会与你说话。如果你真是真主的使者，那你就太尊贵了，我不配与你说话；如果你是在撒谎，那你也不值得我回答。”先知担心他们的拒绝会加剧古莱氏人对伊斯兰教的敌意，于是请求塞given Thaqif的显要人物不要宣扬他的使命。他们连这一请求也拒绝了。
“Has God found no one other than you to be His Messenger?” The third said: “By God, I will never speak to you. If it is true that you are Gods Messenger, you are too great for me to speak to you. If, on the other hand, you are lying, you are not worth answering.” Fearing that the news of their rejection would serve to intensify the Qurayshs hostility to Islam, the Prophet requested the Thaqif notables not to publicize his mission. They refused him even that.
相反，他们唆使一群少年和仆人追赶他，并向他投掷石块。他的双脚很快流血，情况十分凄惨。宰德竭力为他辩护，并替他挡住石块。随后，先知躲进了一座属于麦加两兄弟的果园。他们当时正在园中，看见穆罕默德ﷺ进来，起初静静地注视着他，而他并没有看见他们。
Instead they set on him a crowd of their teenagers and servants, who chased and stoned him. His feet were soon bleeding and he was in a very sorry state. Zayd tried hard to defend him and protect him from the stones. The Prophet then sought refuge in an orchard which belonged to two brothers from Makkah. They were in their orchard, and they saw Muhammad when he entered. At first they watched him quietly, but he did not see them.
当先知ﷺ坐下时，他说出了这段充满深情、感人至深的祷词：
As the Prophet sat down, he said this highly emotional and touching prayer:
主啊,我向您诉说我的软弱、无助,以及我所遭受的屈辱。
To You, My Lord, I complain of my weakness, lack of support and the humiliation I am made to receive.
至仁至慈的主啊！你是软弱者的主，你也是我的主。你要把我交托给谁？交给一个疏远的人，他以敌意接纳我？还是交给一个敌人，你已让他有权力支配我？
Most compassionate and merciful! You are the Lord of the weak, and You are my Lord. To whom do You leave me? To a distant person who receives me with hostility? Or to an enemy to whom You have given power over me?
如果你不对我不满，那么我不在乎会面对什么。
If You are not displeased with me, I do not care what I face.
我却更希望得到您的慈悲。
I would, however, be much happier with Your mercy.
我以你面容的光明寻求庇护,凭着这光明,一切黑暗得以消散,今世与后世得以走上正道,免于招致你的震怒,或成为你愤怒的对象。我向你臣服,直到获得你的喜悦。没有你的扶持,一切都无能为力。
I seek refuge in the light of Your face by which all darkness is dispelled and both this life and the life to come are put on their right courses against incurring Your wrath or being the subject of Your anger. To You I submit, until I earn Your pleasure. Everything is powerless without Your support.
果园的主人正是“乌特巴”和“沙巴”二人，他们是拉比‘ah之子，在古莱什人中享有崇高的地位。虽然这两兄弟反对伊斯兰教，也反对穆罕默德ﷺ，但他们对他身处的困境感到同情。于是，他们叫来一个名叫“阿达斯”的仆人，吩咐他把一串葡萄放在盘子里，送给穆罕默德ﷺ。阿达斯是伊拉克尼尼微城的一位基督徒，他照办了。
The owners of the orchard were none other than 'Utbah and Shaybah, the two sons of Rabi'ah, who commanded positions of high esteem in the Quraysh. Although the two brothers were opposed to Islam and to Muhammad, they felt sorry for him in his unenviable plight. Therefore, they called a servant of theirs, named 'Addas, and told him to take a bunch of grapes on a plate to Muhammad. 'Addas, who was a Christian from the Iraqi town of Nineveh, complied.
当先知拿起葡萄时，他说了穆斯林进食前所说的话："奉真主之名。"阿达斯感到惊讶，说："这一带没有人这样说。"当阿达斯回答先知关于他的宗教和出生地的问题时，先知评论道："那么你来自与高贵的神圣的约拿相同的地方。"阿达斯更加惊讶，问道："你怎么知道约拿的事？我离开尼尼微时，连十个人都不知道他的事。"先知ﷺ说："他是我的兄弟。"
As the Prophet took the grapes he said, as Muslims do before eating: ‘In the name of God.’ Surprised, 'Addas said: ‘This is something no one in these areas says.’ When 'Addas answered the Prophets question about his religion and place of origin, the Prophet commented: ‘Then you come from the same place as the noble, divine Jonah.’ Even more surprised, 'Addas asked: ‘How did you know about Jonah? When I left Nineveh, not even ten people knew anything about him.’ The Prophet said: ‘He was my brother.
“像我一样，他也是一位先知。”随后，阿达斯出于真诚的爱与敬重，亲吻了先知ﷺ的头、手和脚。众人注视之下，果园的两位主人之一对他的兄弟说道：
Like me, he was a prophet.’ 'Addas then kissed the Prophet’s head, hands and feet in a gesture of genuine love and respect. As they watched, one of the two owners of the orchard said to his brother:
“那个人肯定把你们的奴隶教坏了。”当阿达斯与他们会合时，他们问他为何对穆罕默德如此恭敬。他说：“世上再没有比他更好的人了。他确实告诉了我一件只有先知才会知道的事。”他们说：“阿达斯，你要小心。他可能会想让你改信他的宗教，而你的宗教比他的更好。”1
‘That man has certainly spoilt your slave.’ When 'Addas joined them they asked him the reason for his very respectful attitude to Muhammad. He said: ‘There can be no one on earth better than him. He has indeed told me something which no one but a Prophet would know.’ They said: ‘You should be careful, 'Addas. He may try to convert you while your religion is better than his.’1
继续这一叙述，伊本·伊斯哈格说："当先知对在塔伊夫得到任何良好回应感到绝望时，他返回了麦加。当他到达纳赫拉时，他在夜半起身礼拜。就在这时，一群精灵经过，共七个，据我所闻，他们来自叙利亚北部的努绥宾镇，他们听他诵读《古兰经》。当他礼拜完毕，他们便匆匆离去，去警告他们的族人。他们信奉了伊斯兰，真主将这件事告诉了先知ﷺ：{我们曾派一群精灵到你这里来听《古兰经》。}"
Continuing this report, Ibn Ishaq says: “When the Prophet despaired of receiving any good response in Ta’if, he returned to Makkah. When he was at Nakhlah, he stood up praying in the middle of the night. It was at this time that a group of the jinn - seven in number from the town of Nasibln [in northern Syria] as I was told - passed by and listened to him reading the Qur’an. When he finished his prayer, they left hurriedly to warn their people. They believed in Islam and God told the Prophet of what happened: “ We sent to you a group 0/jinn to listen to the Quran.
当他们听到时，彼此说："你们静静地听吧！"诵读结束后，他们回到自己的族人那里去警告他们。他们说："我们的族人啊，我们听到了降示在摩西之后的启示，它证实了在它之前的经典。它引导人走向真理和正路。我们的族人啊！响应真主的召唤，信仰祂吧。祂会赦免你们的罪过，并使你们免受痛苦的刑罚。"（46：29-31）
When they heard it, they said to one another, 'Listen in silence!" When the recitation ended, they returned to their people to warn them. Our people, ’ they said, *we have been listening to revelation bestowed from on high after Moses, confirming what came before it. It guides to the truth and to a straight path. Our people! Respond to God’s call and have faith in Him. He will forgive you your sins and deliver you from grievous suffering.” (46: 29-31)
他还降示了第72章《精灵》。”伊本·凯西尔对这段传述作了如下评注：
He also revealed Surah 72, The Jinn.” Ibn Kathir has the following comment to make on this last report:
“事件本身是真实的，但说它发生在那一夜，则值得商榷。精灵聆听《古兰经》发生在先知受命初期，这一点可以从上面引述的伊本·阿拔斯的圣训中清楚看出。另一方面，先知前往塔以夫的事件发生在他叔叔去世之后，即在他迁往麦地那前一两年，伊本·易司哈格等人对此均有证实。”
“如果伊本·易司哈格的记载属实，且此事发生在先知从塔以夫返回途中、因赛给夫部族长老们的傲慢回应而心中受伤、并向他的主、他的主宰和保护者真切祈祷之后，那么真主派遣那些精灵来到他身边，并告知他们对自己族人所说的话，就极为值得注意了。此外，这也生动地体现了真主的关怀。”
“The event itself is true, but to say that it took place on that night is questionable. The jinn's listening to the Qur’an occurred during the early days of prophethood, as clearly indicated in the above-quoted hadlth of Ibn 'Abbas. On the other hand, the Prophets trip to Ta’if occurred after his uncle’s death, one or two years before his migration to Madinah, as confirmed by Ibn Ishaq and others.” If Ibn Ishaq’s report is true and this incident took place when the Prophet was on his way back from Ta’if, hurt by the arrogant response of the Thaqif elders, and after he had expressed his passionate prayer appealing to God, his Lord and Protector, then it is most remarkable that God should have sent him those jinn and told him about what they said to their people. Moreover, it gives fine impressions of God’s care.
无论这件事发生在何时何地，它本身无疑非常重要，其中jinn关于《古兰经》和伊斯兰教所说的话也是如此。现在我们来讨论它在该章中的呈现方式。
At whichever time and place this event took place, it is certainly very significant in itself and in what the jinn had to say about the Qur’an and Islam. We will now discuss its presentation in the surah