这一章与前一章一样,由短小的节文组成,节奏急促,场景接连展现,意象纷繁众多,其效果有时极为强烈。与所有麦加启示一样,它的目的在于使伊斯兰信仰牢固地确立于人们心中,涤除其中一切偶像崇拜和多神信仰的痕迹。然而就此而言,它针对的是当时阿拉伯社会中盛行的一种特定形式的多神信仰,并停留良久,揭露其虚妄。这一切都归结于一种指控:真主与精灵(jinn)结为夫妻,精灵随后又为祂生下天使作为女儿。

This Makkan sūrah, like the one before it, is composed of short verses and is characterized by fast beats, successive scenes and a myriad of images. Indeed, the effect it produces is at times very intense. Like all Makkan revelations, its aim is to establish the Islamic faith firmly in people’s hearts, purging it of any traces of idolatry and polytheism. In this respect, however, it addresses a particular form of polytheism which prevailed in Arabian society at the time, pausing long to expose its falsehood. All this is summed up in the allegation that God married the jinn, who subsequently gave Him the angels as His daughters.

该章严厉抨击了这种迷信，揭露其愚蠢与毫无根据之处。此外，由于这一主题居于突出地位，该章开篇便提到了某些类别的天使："凭那排列成行的，凭那斥责驱逐的，凭那诵读真主的经训的。"（第1至3节）接着提到恶魔，以及它们如何被燃烧的火焰射击，以阻止其窃听高天的消息。若它们真如愚昧迷信所认为的那样处于被赋予的地位，就不会受到这样的追击。地狱中央所生之树的果实，被比作恶魔的头颅。最后，该章对这种迷信进行了有力而决定性的驳斥："你们问他们：'你的主有女儿，而他们却有儿子吗？'或者，我创造天使时，他们是在场的女性吗？他们凭着虚妄说：'真主生了子女。'他们确是说谎的。他难道选择女儿而不选择儿子吗？你们怎么了？你们怎么判断？你们难道不省悟吗？或者你们有明显的证据吗？如果你们是诚实的，就把你们的经典拿来吧！'他们说他与精灵有血缘关系，但精灵自己知道，他们必将被召到（真主）面前受审。真主超绝万物，他远离他们所描述的一切。"（第149至159节）

The sūrah attacks this superstition heavily, exposing its stupidity and lack of substance. Furthermore, because this topic is given prominence, the sūrah begins by mentioning some types of angels: “By the [angels] ranged in ranks, who rebuke reproachfully, and recite God’s word.” (Verses 1-3) This is followed by mention of the devils and how they are targeted by piercing flames to prevent them from eavesdropping on those on high. Had they been in the position given them in ignorant superstitions, they would not have been chased in this way. The fruit of the tree growing in the midst of hell is likened to devils’ heads. At the end, this superstition is strongly and decisively refuted: “Now ask the unbelievers if it be true that your Lord has daughters, while they would have sons? Or is it that We have created the angels female in their presence? Out of their falsehood they say: ‘God has begotten children.’ They are lying indeed. Would He then choose daughters in preference to sons? What is the matter with you? How do you make your judgement? Do you not reflect? Or do you, perhaps, have a clear authority? Bring your scriptures, if you are speaking the truth! They claim that He has kinship with the jinn; yet the jinn themselves know that they will be brought [before God] for judgement. Limitless is God in His glory, above all what people attribute to Him.” (Verses 149-159)

除了处理这种特定形式的偶像崇拜之外,这章经文还论及其他麦加章所讨论的同样的信仰问题。它以宇宙中的迹象为证,确认真主的独一性:"你们的主确是独一的,他是天地及其间万物的主,是一切日出之处的主。"(第4-5节)

In addition to dealing with this particular form of idolatry, the sūrah tackles the same issues of faith discussed in other Makkan sūrahs. It confirms God’s oneness, citing evidence from the universe: “Most certainly your God is One, Lord of the heavens and the earth and everything between them, Lord of all the points of sunrise.” (Verses 4-5)

它描绘了审判日的景象，并指明了来世受罚之人遭受惩罚的原因是拜偶像：“那日，他们都将同受刑罚。我将如此惩治罪人。当有人对他们说：‘除真主外，绝无应受崇拜的神明’时，他们便傲慢地拒绝，并且说：‘难道为了一个疯狂的诗人，我们就要抛弃我们的神明吗？’实际上，他带来了真理，并且证实了先前的使者。你们必将尝到痛苦的刑罚，你们只是因自己所做的事而受到报应。”（第33至39节）

As it draws a scene of the Day of Judgement, it specifies that idolatry is the reason why those punished in the hereafter receive their punishment: “On that day, they all will share in the common suffering. Thus shall We deal with all the guilty ones. Whenever they were told, ‘there is no deity other than God,’ they would turn away in arrogance, and would say: Are we to forsake our deities for the sake of a mad poet?’ For certain, he has brought the truth, and confirmed the earlier messengers. You will indeed taste grievous suffering, being requited only for what you used to do.” (Verses 33-39)

该章还谈到复活、清算与报酬。在提及多神教徒听到自己将被复活时的反应时，经文说，他们会说："这不过是明显的妖术。难道我们死了、变成了尘土和骨头之后，还要被复活吗？还有我们的祖先吗？"（第15—17节）

The sūrah also speaks about resurrection, reckoning and reward. Referring to the idolaters’ reaction when they are told that they will be brought back to life, it states that they say: “This is nothing but plain sorcery. What! After we have died and become mere dust and bones, shall we be raised back to life? And perhaps our forefathers?” (Verses 1517)

它接着描述了审判日的一个详细场景，充满了画面、动作、反应和令人惊讶的情形。

It follows this with a detailed scene of the Day of Judgement, full of images, movements, reactions and surprises.

也有经文提到启示与使命的问题，并引述不信道者的话："难道我们要为了一个疯狂的诗人而舍弃我们的神明吗？"（第36节）

Reference is also made to the question of revelation and the message, quoting the unbelievers as saying: “Are we to forsake our deities for the sake of a mad poet?” (Verse 36)

它阐明了先知身份的真实本质：“他确已带来真理，并证实了先前的使者。”（第37节）

It states the true nature of prophethood: “For certain, he has brought the truth, and confirmed the earlier messengers.” (Verse 37)

当这一章描述拜偶像者的态度、他们偏离正道的程度，以及他们对真理的拒绝时，它提到了一系列先前的使者：努哈、易卜拉欣及其子嗣、穆萨和哈伦、伊利亚斯、鲁特和优努斯。这些记载清楚地表明，真主如何赐恩于祂的使者，如何在他们与敌人的对抗中支持他们，以及如何惩罚否认真理的人。经文说：“古代的人，大多数在他们之前迷误了，虽然我曾派遣警告者到他们中间。你看那些受过警告的人，结局如何。但真主的虔诚仆人则不然。”（第71至74节） 易卜拉欣和他的儿子易司玛仪的故事，包括献祭与赎代，被特别突出，因为它以最深刻的形式描绘了对真主的顺从与服从。的确，这样的顺从等同于达到那只有纯正信仰才能抵达的高峰，而这种信仰会将人提升到壮丽的境界。

As the sūrah describes the attitude of the idolaters, how far astray they go, as well as their rejection of the truth, it mentions a series of earlier messengers: Noah, Abraham and his sons, Moses and Aaron, Elijah, Lot and Jonah. These accounts show clearly how God grants His grace to His messengers, how He supports them against their enemies and how He inflicts punishment on those who deny the truth: “Most of the people of old went astray before them; although We had sent them warners. Behold what happened in the end to those that had been warned. Not so God’s true servants.” (Verses 71- 74) The story of Abraham and his son Ishmael, the sacrifice and the ransom, is given special prominence as it paints obedience and submission to God in their most profound form. Indeed, such submission equates with attaining the summit that can only be reached through pure faith, one which elevates people to a splendid horizon.

这一章中对各种问题的阐述，伴随着广泛的影响与效果。

A wide range of effects accompany the presentation of different issues in the sūrah.

举几个例子，我们看到天空、星辰、行星，以及刺穿黑暗的火焰：“我们以星辰装饰了近天，并使其免受每一个叛逆的恶魔侵扰。因此，他们无法窃听高处的言论，而是从各方被驱逐，遭受永久的惩罚。若有谁偷偷窃取一点点，便会被一道刺目的火焰追赶。”（第6-10节）

To mention but a few, we see the skies, stars, planets and piercing flames: “We have adorned the skies nearest to the earth with stars, and have made them secure against every rebellious devil. Thus, they cannot eavesdrop on the ones on high, but shall be repelled from all sides, driven away, with lasting suffering in store for them. If any of them stealthily snatches away a fragment, he will be pursued by a piercing flame.” (Verses 6-10)

在描绘审判日及其种种惊人景象与随之而来的强烈反应的场景中，也运用了特殊的视觉效果。这些场景颇为独特，我们在之后详细讨论那些经文时，还会再予以强调。

Special effects are also provided in the scenes that portray the Day of Judgement, its surprises and the strong reactions that ensue. These scenes are rather unique and this aspect will be highlighted later when we discuss those verses in detail.

此外，这部章节所叙述的故事也带来进一步的影响，尤其是易卜拉欣与他的儿子易司玛仪准备献祭时的故事。在这里，其影响达到顶点，强烈地震撼着我们的心灵。

Further effects are provided by the stories the sūrah relates, most particularly that of Abraham and his son Ishmael as they proceed to give the sacrifice. Here, the effects are at their highest, strongly shaking our hearts.

该章还以其独特的韵律为特色，这种韵律最符合它所描绘的画面与场景，也最契合它所采用的风格以及它想要强调的含义。

The sūrah is also characterized by its distinctive rhythm which is most suited to the images and scenes it portrays as also to the style it adopts and the meanings it wants to emphasize.

本章可分为三部分。第一部分是开篇，描述了三类歌颂真主的天使，真主是一切日出之处的主宰，他以星辰装点了诸天。接着提到精灵，他们企图窃听高处的消息，随后便遭到明亮火焰的追击。然后有一个问题向他们提出：他们的创造是否比真主所创造的其他一切更为困难，这些被造物包括天使、诸天、精灵、星辰和火焰。由此转入对他们过去关于复活之说的驳斥，指出其荒谬，并确认他们过去难以相信的事情。随后是一段长篇而独特的关于复活、清算、赏赐与惩罚的描绘。

The sūrah can be divided into three parts. The first includes the opening describing the three types of angels who glorify God, the Lord of all points of sunrise, who adorned the skies with stars. It then mentions the jinn and how they try to eavesdrop on those on high and who are then targeted by piercing flames. A question is then put to them: are they more difficult to create than the other beings God created, including angels, the skies, the jinn, planets and flames? This leads to a refutation of what they used to say about resurrection, showing its absurdity, and confirming what they used to find difficult to believe. This is followed by a long and unique image of resurrection, reckoning, reward and punishment.

第二部分提到，那些走入歧途的人，只是在古代不信者的足迹上前行，那些人曾收到警告，却置之不理。该部分叙述了努哈的民族、易卜拉欣的民族、穆萨的民族、哈伦的民族、伊利亚斯的民族、鲁特的民族和尤努斯的民族的情况，并展示了每一例中两方各自所遭遇的结局。

The second part mentions how those who were erroneous only followed in the footsteps of the unbelievers of old who received warnings, but paid no heed. It gives accounts of the people’s of Noah, Abraham, Moses, Aaron, Elijah, Lot and Jonah, showing the ends met by the two parties in each respect.

在最后一部分，关于精灵与天使的迷信被提出加以阐明。经文清楚地宣告了真主对其使者胜利的应许："我的话已经早就降给了我的众仆——使者们，他们必定会得到援助，我的军队必定会获胜。"（第171-173节）本章以一个特别的结语作结，颂扬真主，否认人们对祂的一切虚假指称，向祂的使者们致以问候，并赞美祂是至高的主："你的主——威严的主，超越于他们所描述的一切之上，清高至极。愿平安降临于众使者。"

In the last part, the superstition concerning the jinn and the angels is brought into focus. It states clearly God’s promise of victory to His messengers: “Our word has already been given to Our servants the messengers: it is they who will be helped, and it is Our forces who will surely be victorious.” (Verses 171-173) The sūrah closes on a special note glorifying God, denying all false claims about Him, greeting His messengers and praising Him as the Supreme Lord: “Limitless in His glory is your Lord, the Lord of almightiness, above all what people attribute to Him. And peace be upon all His messengers.

所有的赞美都归于真主，众世界的主。”（第180-182节）

All praise is due to God, the Lord of all the worlds.” (Verses 180-182)