本章开始进入新的一段，论述那些真诚寻求真理并遵从真理的人。他们头脑清醒，方法正确，动机诚挚。他们是有经典启示的民族中的一群人，他们听闻了《古兰经》。《古兰经》因此讲述了他们听到《古兰经》之后是如何对待它的。
The sūrah now begins a new round, presenting the case of those who sincerely look for the truth and abide by it. They have clear minds, sound approach and sincere intentions. These are a group from the people of earlier revelations who came to know of the Qur’ān. The Qur’ān thus tells of how they approached it once they had heard it.
那些先前我所赐予经典的人，他们也信仰这部经典；每当有人向他们诵读它时，他们便说：“我们信仰它，它确是我们主降下的真理，在此之前我们早已归顺它。”这些人将获得双倍的酬报，因为他们曾坚忍不拔，以善行抵御恶行，并把我所供给他们的财物用于施舍。每当他们听到无益的废话，便避开它，并说：“我们有我们的善功，你们有你们的恶行。愿你们平安，我们不与无知者为伍。”
Those to whom We sent the book before this believe in it, and when it is recited to them, they say: ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him. These are the ones who shall be given their reward twice for having been patient in adversity, having repelled evil with good, and having spent in charity out of what We have provided for them. And whenever they hear frivolous talk they turn away from it and say: ‘To us our deeds and to you yours.
愿你平安！我们不与无知的人为伍。（第52-55节）
Peace be to you! We will have nothing to do with ignorant folk.’ (Verses 52-55)
赛义德·本·朱拜尔提到，这些经文所说的是尼加希（Negus）派出的七十位僧侣。
Sa`īd ibn Jubayr mentions that these verses speak about 70 priests sent by Negus.
当他们见到先知时，他从头到尾为他们诵读了第36章《雅辛》。ﷺ
When they met the Prophet he recited to them Sūrah 36, Yā Sīn, from start to finish.
他们听着听着泪流满面，随即当场宣布信仰伊斯兰教。这些经文印证了他们的所作所为。
They were in tears as they listened to it and then immediately declared their belief in Islam. These verses confirm what they did.
穆罕默德·伊本·伊斯哈格在其《先知传记》中记载道：ﷺ
Muhammad ibn Isĥāq reports in his biography of the Prophet:
当先知还在麦加时,大约二十名基督徒在听说他的事迹后,从埃塞俄比亚前来见他。他们在清真寺里找到了他,便坐下来与他同坐,询问他的信仰。当时,古莱士的一些不信道者正坐在他们惯常聚集的地方,位于天房周围。
When the Prophet was still in Makkah, some 20 Christians came to him after they had heard about him in Abyssinia. They found him in the Mosque, and they sat with him asking him about his faith. A number of unbelievers from the Quraysh were sitting in their normal gathering places around the Ka`bah.
当基督徒们提完问题后，先知号召他们信奉伊斯兰教，并为他们诵读了一些《古兰经》。他们听到《古兰经》时热泪盈眶。他们立即响应了先知的号召，宣布信仰真主，并宣布穆罕默德确实是真主的使者。他们确认，他符合他们在经典中对他的描述。当他们起身准备离开时，艾卜·哲海勒和一些古莱氏的不信者拦住了他们，并斥责他们说："你们的见识真糟糕！你们的people派你们来此，是为了打听这个人的情况；可你们刚和他坐了一会儿，就抛弃了自己的信仰，接受了他的主张。我们从未见过比你们这个代表团更愚蠢的代表团。"代表团成员回答说："愿你们平安，我们不会与你们进行无谓的争辩。我们遵循我们所选择的，你们遵循你们所选择的。我们对所提供给我们的善行，从不迟疑去把握。"据记载，这个基督徒代表团来自奈季兰人。
When the Christians finished their questions, the Prophet called on them to believe in Islam and read some of the Qur’ān to them. When they listened to the Qur’ān, they were in tears. They immediately responded to the Prophet’s call, declared their belief in God and that Muhammad was truly God’s Messenger. They confirmed that he met the description they had of him in their Scriptures. When they rose to leave him, Abū Jahl and a number of the Quraysh unbelievers intercepted them, and reproached them, saying: “How ill advised you are! Your people sent you here to get information about this man; yet you hardly sat with him before you abandoned your faith and accepted his claims. We have never seen a more stupid delegation than yours.’ Members of the delegation replied: “We wish you peace, and we will not engage in futile argument with you. We follow what we choose and you follow what you choose. We have not been slow to take advantage of the good that has been offered us.’ It is reported that this Christian delegation was from the people of Najran.
上主最知道哪一则传述更为准确。另有记载称，《古兰经》中以下经文所指的正是他们："在此之前，我所降示的经典的人，都信仰这部经典。"（第52节）然而，我曾向祖赫里请教这些经文所指为何人，他对我说："我常从我们的学者那里听说，这些经文指的是尼古斯［愿真主喜悦他］及其随从，《餐桌》章中的经文也是如此，其中写道：{你必定会发现，在一切人中，对信道者最怀敌意的，是犹太教徒和以物配主者；你必定会发现，在一切人中，与信道者最亲近的，是那些自称为基督教徒的人。这是因为他们中间有教士和修士，而且他们不狂傲自大。当他们听到降给使者的经典时，你看见他们因所认识的真理而泪流满面。他们说：}"
God knows best which report is more accurate. It is also stated that it is they that are referred to in the Qur’ānic verses starting with: “Those to whom We sent the book before this believe in it...” (Verse 52) However, I asked al-Zuhrī about these verses and of whom they speak. He said to me: “I have often heard from our scholars that they speak of Negus [may God be pleased with him] and his men, as also the verses in Sūrah 5, The Repast, which read: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God; and you will certainly find that the nearest of them in affection to the believers are those who say, “We are Christians.” This is so because there are priests and monks among them and because they are not given to arrogance. When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say:
“我们的主啊，我们已经信了，所以求你把我们列入那些为真理作证的人之中。
“Our Lord, we do believe; so enrol us among those who bear witness to the truth.
“我们怎能不信仰真主，不信仰已经降临我们的真理呢？我们殷切希望我们的主将我们列入善人之中。”因为他们的这一祈祷，真主将以下面流着河水的乐园作为赏赐，他们将永居其中。这是行善者的报酬；而不信道、否认我的迹象的人，他们注定要进入烈火。”（5：82-86）
How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?” And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good; while those who disbelieve and deny Our revelations are destined for the blazing fire.” (5: 82-86)
无论这些经文所指的是哪一群人,《古兰经》都是在向不信者提及一件他们所知晓的事件。它由此为他们呈现了一个范例:有明确见识的人是如何接受《古兰经》的,他们如何回应它、认识到它的真理,以及它如何与他们自己的经典相符。他们不允许任何障碍——无论是私欲还是骄傲——横亘在自己与它的真理之间。
Whichever group of people these verses speak about, the Qur’ān is referring the unbelievers to a particular event which they knew about. It, thus, presents to them an example of how people with clear vision receive the Qur’ān. How they respond to it, recognize its truth and how it accords with their own Scriptures. They do not allow any impediment, whether desire or pride, to stand between them and its truth.
此外,他们甘愿忍受无知之人加在他们面前的任何困难。
Furthermore, they are prepared to put up with any difficulty the ignorant put in their way.
“那些在此之前曾被赐予经典的人，也信仰这部经典。”（第52节）这是证明其真实性的迹象之一。所有的天启都是一致的。熟悉先前天启的人，能够认识到最新天启的真实，并乐于信仰它们，因为他们知道这一切都源自真主。
“Those to whom We sent the book before this believe in it.” (Verse 52) This is one of the signs confirming its truth. All divine revelations are consistent. People who have been familiar with earlier revelations recognize the truth of the latest ones and are ready to believe in them, knowing that they all stem from God.
“当它被诵读给他们听时，他们说：‘我们信仰它，它确是来自我们主的真理。在此之前，我们早已顺服于祂。’”（第53节）古兰经是如此清晰明白，只需诵读出来，那些曾经有过真理经验的人便确知它来自同一源头。因此，他们得到了安慰，知道它出自独一的神，别无他者：“它是来自我们主的真理。在此之前，我们早已顺服于祂。”对神的这种顺服，是每一种信仰的核心问题。
“And when it is recited to them, they say: ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him.’” (Verse 53) The Qur’ān is so clear that it needs only to be read out and these people who have had some experience of the truth know for certain that it comes from the same source. Thus, they are reassured, knowing that it comes from none other than God: “It is the truth from our Lord. Indeed, even before this have we submitted ourselves to Him.” Such submission to God is the central issue of every faith.
那些已经全然顺服真主的人，以及当《古兰经》被诵读给他们听时仍然信仰它的人，“这些人将因他们的忍耐而获得双倍的酬报。”（第54节）他们以最完full的意义坚持顺服真主，而这正是伊斯兰的含义。这要求人超越欲望和情欲的享受，以便遵循正道。他们因在真正的磨难面前坚持不懈而获得双倍的报酬。最艰难的磨难是与私欲、贪念和偏离正道的倾向作斗争。他们在这一切境况中都表现出了忍耐，也在面对不信者的嘲笑与苦难时坚持不懈。
Those who have already submitted themselves to God, and who believe in the Qur’ān when it is recited to them “are the ones who shall be given their reward twice for having been patient in adversity.” (Verse 54) It is their perseverance with self-surrender to God in its fullest sense, which is the meaning of Islam. It requires rising above desire and carnal pleasure, in order to follow the true path. They gain a double reward because of their perseverance in the face of real adversity. The most difficult adversity is that of contending with desire, lust and deviation. They have shown their patience in all such circumstances, as well as perseverance in the face of the unbelievers’ ridicule and hardship.
优秀的信士则不止于此,他们还会"以善行驱除恶行"。
Good believers, however, do more than that for they also “repel evil with good’.
这确实比忍受身体和精神上的磨难更加艰难。
This is indeed harder than perseverance in the face of physical and mental hardship.
这意味着超越个人的傲慢，克制以嘲讽回应嘲讽、以暴力报复身体伤害的欲望。它还要求更进一步，采取仁慈的态度，以善良回应丑恶。这种伟大的高度，只有那些感到自己是在与神打交道、并寻求神的悦纳的优秀信士才能达到。因此，他们忍耐坚持，同时不失内心的满足与安宁。
It means rising above personal pride and the desire to reply to ridicule and avenge physical injury. It also entails rising a step higher and adopting a benevolent attitude so as to answer what is foul with that which is decent. This is a height of greatness only achieved by good believers who feel that they are dealing with God, and who look for His acceptance. Hence, they forbear and persevere without losing their feeling of contentment.
“并且把我所供给他们的，施舍出来。”（第54节）此处经文在强调他们对他人的善行之后，又提到他们以财物行善。这两种慷慨，即以自身付出的慷慨与以钱财施予的慷慨，源自同一个根源：它使信士超越个人的私欲，珍视高于尘世价值的事物。《古兰经》中常将二者并提。
“And having spent in charity out of what We have provided for them.” (Verse 54) Here the sūrah mentions their being charitable with money after having emphasized their kindness to others. These two types of generosity, the personal and the financial, spring from the same origin, one which makes a believer rise over personal desire so as to treasure what is higher than earthly values. Both are often mentioned together in the Qur’ān.
那些对自己的信仰心满意足的人,还表现出另一种品质:即因顺服真主而遭遇任何困苦时,都能耐心承受。"当他们听到无聊的言语时,就避开它,并说:
People who are content with their faith also display another quality: namely, bearing patiently whatever hardship comes their way as a result of their self- surrender to God: “And whenever they hear frivolous talk they turn away from it and say:
“对我们来说是我们的行为，对你们来说是你们的行为。愿平安归于你们！我们不与无知的人为伍。”（第55节）无益的闲谈、废话，既浪费时间，也无益于心智与知识。这类粗俗的言语令人心生厌恶。无论是对在场的人说，还是在对方不在场时背后议论，其性质都是一样的。
‘To us our deeds and to you yours. Peace be to you! We will have nothing to do with ignorant folk.’“ (Verse 55) Frivolous, idle talk kills time without benefit or knowledge to heart or mind. It is the sort of vulgar language that leaves a bad taste in one’s mouth. It is the same whether it is addressed to someone who is present or spoken about when that person is absent.
信仰之心不会沉溺于这类闲言碎语，也不会去倾听。它们专注于信仰的要求，沉浸于信仰的光明与纯净之中：
Believing hearts do not engage in such idle talk, nor do they listen to it. They are preoccupied with the requirements of their faith, revelling in its light and purity:
“当他们听到无益的言语时，就避开它。”他们不会被激起而以同样的方式回应。他们既不加入那些沉溺于无益、闲散言谈的人，也不与他们恶语相向、争吵辩驳。相反，他们会远离心怀不满的人，保持体面与和平的态度：“我们有我们的行为，你们有你们的行为。愿你们平安。”（第55节）如此，他们恪守最高的礼仪标准，说出善意的祝辞，同时表明自己不愿参与此类行为：“我们不与无知的人为伍。”（第55节）我们不愿虚耗宝贵的时光，不愿与他们比拼闲谈，甚至不愿去听。
“And whenever they hear frivolous talk they turn away from it.” They are not provoked to reply in kind. They neither join those who are given to frivolous, idle talk nor enter into a slanging match with them. Instead, they leave malcontents alone, maintaining an attitude of decency and peace: “To us our deeds and to you yours. Peace be to you.” (Verse 55) Thus, they observe the highest standard of propriety, saying a kindly prayer, but making clear that they do not wish to share in such behaviour: “We will have nothing to do with ignorant folk.” (Verse 55) We do not wish to waste our precious time, match them in their idle talk, or even listen to it.
这是对信仰所带来的安定感的一幅生动写照。它展现了信士超脱于轻浮之上，同时仍保持着仁慈与宽厚的姿态。对于希望践行伊斯兰品德的人而言，它划出了一条清晰的准则。这里当然不存在与无知者同流合污的情形，只有一种宽恕对方过失、即便对方意图冒犯，仍然希望对方安好的态度。
This is a shining picture of the sort of reassurance faith gives. It shows the believer rising above frivolity, yet still retaining a kind and charitable posture. It draws a clear line to follow for whoever wishes to adopt Islamic manners. There is certainly no participation with the ignorant. There is only an attitude that overlooks their faults, and wishes them well even though they are out to offend.