你说：我已蒙启示，有一群精灵曾侧耳倾听，然后说："我们听到了一部奇妙的经文，它指引人走向正道，我们已经信了它。我们永不以任何物与我们的主同列。我们的主至尊至高，祂没有娶妻，也没有生子。我们中的一些愚昧者，曾对真主说出过离谱的话。我们原以为，人和精灵都不会对真主撒谎。"
Say: It has been revealed to me that a group of the 'jinn listened in and then said: '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. Sublimely exalted is the glory of our Lord! He has taken to Himself neither consort nor son. Some foolish ones among us have been saying some outrageous things about God. Yet we had thought that no man or j inn would ever utter a lie about God.
的确，过去人类中有些人向某些jinn求庇护，结果他们反而使这些人更加困扰。于是他们也像你们一样认为，真主不会复活任何人！（第1–7节）
True, in the past some among mankind sought refuge with some of the jinn, but they caused them, further trouble. They thus came to think, just like you thought, that God will not raise anyone! (Verses 1-7)
阿拉伯语词 nafar 在开篇经文中译为“一群”，指三到九人之间的一群人。有些传述认为他们是七人。
The Arabic word nafar, used in the opening verse and translated here as a group, signifies a group of people between three and nine in number. Some reports suggest that they were seven.
这段开头表明，先知是通过来自天上的启示，得知精灵聆听他诵读经文以及他们此后所做之事的。是真主告诉他那些他原本无从知晓的事情。
This opening suggests that the Prophet learnt of the jinn's listening to his recitation and what they did afterwards through revelation from on high. It is God who told him about that of which he had no knowledge.
这可能是第一次,也可能还有一次或多次,先知为精灵诵读《古兰经》,正如哲比尔在一段圣训中所传述的那样:"安拉的使者为他的圣门弟子完整诵读了第55章《至仁主》。他读完后,众人都沉默不语。他说:'我为精灵诵读过这章,他们的回应比你们更好。每当我读到那句反复出现的经文"你们两人还要否认你们主的哪一项恩典呢?"时,他们都说:"主啊,我们不否认你的任何恩典,一切赞颂都归于你。"'"[由提尔米兹圣训集辑录。]这段传述印证了序言中伊本·麦斯欧德的那段传述。
This might have been the first time, and there might have been one or more other occasions when the Prophet read out the Qur’an to the jinn, as reported by Jabir in a hadith that says: “Gods Messenger read out Surah 55, The Lord of Grace, in full to his Companions. When he finished, they were silent. He said: ‘I read this surah to the jinn and they gave a better response than you. Every time I read the repeated verse, ' Which, then, of your Lord's blessings do you both deny?' they said: ‘None of Your blessings, our Lord, do we deny. All thanks are due to You.” [Related by al-Tirmidhi.] This report confirms the one by Ibn Mas(ud mentioned in the Prologue.
本章所提及的事件，必定就是《沙丘章》（第46章）所说的那件事。该章说："我曾派一群精灵到你这里来，听取《古兰经》。他们听了，就彼此说：'你们静听吧！'《古兰经》诵毕，他们便回到自己的族人那里去警告他们。他们说：'我们的族人啊！我们听过一部在穆萨（摩西）之后降示的经典，它印证了在它之前的经典，它引导人走向真理和正路。我们的族人啊！你们应当响应真主的召唤，信仰他。他将为你们赦免罪过，并使你们免受痛苦的刑罚。谁不响应真主的召唤，谁就不能在地上逃避真主，除真主之外，他们也没有任何保护者。这些人确是明显的迷误者。'"（第29至32节）正如本章一样，这些经文也讲述了精灵初次聆听《古兰经》时所感到的极大惊讶。
The event mentioned in the present surah must be the same referred to in Surah 46, The Sand Dunes, which says: “ We sent to you a group a/jinn to listen to the Quran. 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. He who does not respond to God's call cannot elude Him on earth, nor will they have any protector against Him. They are indeed in manifest error.(Verses 29-32) These verses speak, as does the present surah, of the great surprise felt by the jinn when they first listened to the Qur’an.
这对他们的思想、内心和情感产生了极大的影响。他们心潮澎湃,于是急切地动身赶回去告诉自己的族人。他们的报告充分表达了这种满溢的情感。其措辞极为流畅、热切、充满激情,并且洋溢着十分喜悦的风格。
It had such a great effect on their minds, hearts and feelings. They were filled with emotion, resulting in their travel in great haste to tell their people. Their report expresses such overflowing emotions. Indeed, it is stated in an exceptionally fluent, warm, charged and very happy style.
他们的惊讶之情十分强烈，他们的反应也是理所当然的。
The surprise for them was great and their reaction was only natural.
“我们确实听到了一部奇妙的诵读”（第1节）。他们对古兰经的诵读首先意识到的，是它的陌生感，它令听者心生惊叹。凡是以开放、积极的心态聆听古兰经的人，都会这样感受它：古兰经蕴含内在的力量，有强烈的感染力，有动人的韵律，能够触动心灵与情感。它确实“奇妙”，这说明聆听它的那群精灵有着精致的文学品味。
"We have heard a wondrous discourse” (Verse 1) The first thing they realize about the Qur’anic discourse is that it is unfamiliar, and that it makes the listener wonder. This is how the Qur’an is received by anyone who listens with an open and positive mind. He will find that the Qur’an contains intrinsic power, strong appeal and beautiful music that touch hearts and feelings. It is 'wondrous indeed, which tells us that the group of jinn listening to it had refined literary tastes.
"指引至正道" (第2节)。这是精灵们在内心中立即感受到的《古兰经》的第二个显著特点。他们用"正道"一词来形容它,尤其意味深长。《古兰经》确实指引人走向正确和明智之路,但"正道"一词还包含成熟与智慧的意味,能够分辨是非。它增添了一种觉察的因素,自然引导人走向真理,走向正当与善良。它建立起与光明和引导之源的联系,也与宇宙的重大律则相和谐。通过这样的方式,《古兰经》指引人走向正道,正如它所提供的生活准则那样,是其他任何人类群体都不曾体验过的。
" Giving guidance to what is sagacious.” (Verse 2) This is the second prominent feature of the Qur’an which the jinn immediately felt within their hearts. That they use the word ‘sagacious’ to describe it is particularly significant. It is true that the Qur’an guides to what is right and sensible, but the term sagacious’ also connotes maturity and wisdom that distinguishes right from wrong. It adds an element of awareness that naturally guides to the truth and to what is right and good. It establishes a bond with the source of light and guidance, as well as harmony with major universal laws. In doing so, the Qur’an guides to what is sagacious, as indeed it does by providing a code of living the like of which has never been experienced by any other human community.
然而，这一制度使个人和群体得以在个人道德、价值观以及社会关系与交往方面达到崇高的标准。
Yet this system enabled individuals and communities to attain sublime standards in personal morality and values as well as in social relations and interactions.
"并且我们已经信了它。"（第2节）这是听闻《古兰经》并理解其本质后，自然而正确的反应。
"And we have come to believe in it.” (Verse 2) This is the natural and sound reaction to listening to the Qur’an and understanding its nature.
这一章经文是对麦加那些不信之人的回应。他们过去常常听《古兰经》，却不肯信从。他们甚至把它归于精灵，声称先知是占卜者、诗人，或是被精灵附身的疯子。在这里，我们看到精灵们对《古兰经》感到惊异，深受其言辞的感染，无法抗拒。我们看到他们能够辨别真理并归顺于它："我们已经信仰了它。"他们无法背离自己清楚感受到的真理。
The surah puts this response to the unbelievers in Makkah who used to listen to the Qur’an but who would not believe in it. They even attributed it to the jinn, alleging that the Prophet was a soothsayer, a poet or a madman, influenced by the/m#. Here, we see the jinn wondering at the Qur’an, profoundly influenced by its discourse, unable to resist it. We see them able to discern the truth and submit to it: “ We have come to believe in it.” They could not turn away from the truth they clearly felt.
"我们绝不以任何事物与我们的主并列为侍奉对象"（第2节）。由此可见，他们的信仰是完整的，没有掺杂任何妄念、迷信或多神崇拜的成分。这种信仰建立在对《古兰经》所揭示之真理的理解之上，即真主独一无二的真理。
“We shall never associate partners with our Lord” (Verse 2) Theirs, then, is a case of complete faith, untainted by delusions, superstitions or any element of polytheism. It is faith based on understanding the truth presented by the Qur’an, i.e. the truth of Gods absolute oneness.
“崇高无上的是我们主的威严！祂没有娶妻，也没有生子。”（第3节）本章在此使用了阿拉伯语词“jadd”，并将其归于真主。这个词蕴含着分享、地位、权威和伟大的意涵，这些含义在此均有所指。因此，这节经文的第一句才如此翻译。此处的意图在于清楚地传达真主的伟大，以及祂远超于为自己娶妻或生子的境界。阿拉伯人过去曾宣称，天使是真主通过与精灵通婚所生的女儿。如今，精灵以极为明确的方式否认了这种迷信。他们赞颂真主，并否认这样的事情曾经发生过。如果确有此种联系的可能，精灵们必定会自豪地宣告。他们的否认对不信者毫无根据的主张给予了沉重打击，也对一切声称真主以任何方式、任何形式拥有子嗣的类似说法给予了沉重打击。
“Sublimely exalted is the glory of our Lord! He has taken to Himself neither consort nor son” (Verse 3) The surah uses here the Arabic word jadd, attributing it to God. This word connotes share, position, authority and greatness. All these connotations are meant here. Hence the translation of the first sentence in the verse. What is intended here is to impart a clear feeling of Gods greatness and His being far above taking a wife or child for Himself. The Arabs used to allege that the angels were God’s daughters through a marriage to the jinn. Now the jinn deny such a superstition in a most expressive way. They glorify God and deny that such a notion could ever have happened. The jinn would have proudly proclaimed such a connection had there been any possibility of it ever having taken place. Their denial delivers a massive blow at the unbelievers’ baseless claims, and indeed at every similar claim alleging that God has taken a son to Himself in any way, shape or form.
“我们中间有一些愚昧的人，曾就真主说过一些离谱的话。”（第4—5节）这是对jinn（精灵）过去所听到的、他们中一些愚昧者所说之话的批判性审视。那些人不信真主的独一性，并声称祂有妻子、儿子和同伴。如今他们听闻了《古兰经》，才意识到这一切完全是虚假的。因此，宣扬此类观念的人是愚昧的，缺乏健全的理智。他们对自己先前所持的信念作出解释，即他们无法想象任何受造之物，无论是人类还是精灵，会对真主编造谎言。在他们看来，这是绝对严重的罪行。因此，当那些愚昧的人告诉他们真主有妻子、儿子和同伴时，他们便信以为真，因为他们无法想象有人会明知故犯地对真主说谎。事实上，正是他们对于就真主撒谎之严重性的认识，使这一群体在聆听《古兰经》时能够立即宣告自己的信仰。这表明他们的心灵和思想未曾偏离正道。
“Some foolish ones among us have been saying some outrageous things about God. Yet we had thought that no man or jinn would ever utter a lie about God.” (Verses 4—5) This is a critical examination of what the jinn used to hear some of the foolish among them say. Those are the ones who did not believe in God’s oneness and who alleged that He had a wife, a son and partners. Now that they have heard the Qur’an, they realize this is all absolutely false. Those who promote such ideas are, therefore, foolish, lacking sound mind. They explain their own earlier belief of what those foolish ones said by the fact that they could not imagine that any creature, human or jinn, would ever perpetrate a lie about God. To them, that was an absolute enormity. Therefore, when those foolish people told them that God had a wife, a son and partners, they believed them because they could not conceive of how anyone would knowingly utter an untruth about God. Indeed, their perception of the enormity of lying about God is what qualified this group of//»» to immediately declare their belief when they listened to the Qur’an. It shows that their hearts and minds were free of deviation.
他们之所以陷入错误，只是因为他们对他人所抱的信任。当他们听到真相时，便立刻醒悟了。
They had only fallen into error as a result of the trust they assumed in other people. When they heard the truth, they immediately realized it.
他们认识到了它，并顺服于它。他们把自己的宣言定下来："我们听到了一部奇妙的经典，它指引向正道，我们已经信了它。我们永远不会以任何东西与我们的主同列。至高无上的，是我们主的威严！祂没有娶妻，也没有子嗣。"（第1-3节）
They recognized it and submitted to it. They made their declaration definitive: “ 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. Sublimely exalted is the glory o four Lord! He has taken to Himself neither consort nor son? (Verses 1-3)
这种对真理即时而本能的反应，本应足以唤醒许多被古莱什长老所迷惑的人，那些长老宣称真主有同伴，或有妻子和儿子。它本应使他们对所听到的内容更加谨慎，并促使他们认真审视先知穆罕默德所说的话，以诚挚地追求真理。这本应足以动摇他们对古莱什那些愚昧长老所言之相反说法的盲目信任。这正是本章所要达到的效果。它整体上是为了长篇论述贾希利叶时代的残余痕迹如何停留在人们的心智和思想之中，其中许多人本性单纯，却被虚假的说法和迷信所蒙蔽。
This immediate and instinctive reaction to the truth should have been enough to awaken many of those who were deluded by the Quraysh elders and their claims that God had partners, or a wife and son. It should have made them more cautious about what they heard and alerted them to the need to examine what the Prophet Muhammad said in a meaningful attempt to arrive at the truth. This should have been enough to shake the blind trust they placed in what those foolish Quraysh elders said to the contrary. This is what the surah intends by virtue of its effects. It is all intended as part of its long treatment of the lingering traces of jdhiliyyah in peoples minds and thoughts, many of whom were simple but deluded by false claims and superstitions.