alif. lām. mīm.这些是那部充满智慧的天经的经文，为那些行善之人提供指引与慈悯，他们谨守拜功、施舍财物，并且确信后世。这些人遵循主的指引，他们就是成功的人。（第1至5节）

Alif. Lām. Mīm. These are verses of the divine book, full of wisdom, providing guidance and mercy for those who excel in doing good, attend regularly to prayers, give in charity and are indeed certain of the hereafter. Those are the ones who follow their Lord’s guidance, and they are the ones who will be successful. (Verses 1-5)

该章以三个独立的字母开始，随后又说："这些是充满智慧的天经的经文。"（第2节）这说明，这部经典的经文是由同类的字母构成的，以此加以强调。这里将此经典描述为充满智慧的经典，是因为本章中多次提到智慧。

The sūrah begins with three separate letters which are then described as “These are the verses of the divine book, full of wisdom.” (Verse 2) This serves to emphasize that the verses of this book are composed of letters of the same sort. The book is described here as being one of wisdom because wisdom is repeatedly mentioned in this sūrah.

因此，依照《古兰经》的一贯方法，在此语境中强调这部经典的这一特性是恰当的。此外，称这部经典为充满智慧的经典，便赋予了它生命与意志的内涵。仿佛这部经典本身就是一个有生命的存在，它所讲的内容和引导人们行为的方式都充满智慧。它自有其目标，并为之服务。确实，这部经典拥有生命、灵性、活力和独特的个性，正是如此。而且，它还提供了一种亲密的陪伴，那些与它共处、生活在它荫庇之下的人都能感受到这一点。他们与它建立联系，彼此回应，就像亲密的朋友一样。

Hence, it is fitting, in the normal method of the Qur’ān, that this particular aspect of the book is emphasized in this context. Moreover, speaking of the book as one of wisdom gives it connotations of life and will. It is as though the book itself is a living creature which is wise in what it says and the way it directs people to behave. It chooses its objective and serves it. This is indeed true of the book as it has life, spirit, movement and a distinctive personality. Furthermore, it provides friendly companionship, one which is felt by those who live with it and under its shade. They relate to it and have a mutual response with it just like close friends.

这本充满智慧的书，为“行善之人”提供了“指引与慈悲”。这是它的根本和永久的地位：提供指引，使善良的人能够遵循正道。的确，遵循其道路的旅人永不迷失。这本书也为人们带来慈悲：人们因所得的指引而感到安心与满足。他们在获得成功时感受到神的慈悲，并在遵循此指引的人们之间，以及他们与所处宇宙规律之间，建立起坚固的联系和牢固的相互承诺。

This book, which is full of wisdom provides “guidance and mercy for those who excel in doing good.” This is its essential and permanent status: providing guidance so that goodly people can follow the right way. Indeed, travellers who follow its way are never in error. This book also provides people with mercy as they feel reassured and contented by the guidance they are given. They feel God’s mercy as they attain success, establish firm bonds and strong mutual commitments among those who follow such guidance, and also between them and the laws of the universe in which they live.

那些在行善方面表现卓越的人,是“坚守拜功、施舍钱财、且确信后世”的人。(第4节)这样的人坚守拜功,按时、完整、依法地完成礼拜。这样就实现了礼拜的目的,并增强了礼拜对心灵和行为的影响。如此,礼拜便能在人与真主之间建立起非常牢固的联系,使整个生活都充满和悦之气。慷慨施舍使施主能够超越人对财物的天然执着,有助于建立一个以互助合作为基础的社会制度,使富足者与贫困者都获得信心与安定,并彼此真诚关怀。确信后世则使信士保持警醒,追求真主所赐予的,抵制一切世俗享乐与奢华的诱惑。此外,它使信士时刻留意真主所喜悦的事,无论公开或私下,无论大小事务。因此,他们力求在行善上达到卓越,即“伊赫桑”(ihsān)。先知ﷺ对伊赫桑的定义是:“你要敬拜真主,仿佛看见祂;如果你看不见祂,那就要记住祂看见你。”[布哈里与穆斯林辑录。] 天经正是为这些行善卓越者而降,既是指引,也是慈恩。他们心地澄明,因而能在这部经典中找到安慰与安定。他们能够领会其本质中所蕴含的光明,理解其精妙的宗旨。因此,他们接受它,感受它与整个宇宙所形成的和谐,并珍视自己所遵循之道的清晰明确。这部《古兰经》,按照每颗心的开阔与敏感程度,给予每一颗心所适合的东西。

另一边则站着完全不同类型的人。

On the other side stand a totally different type of people:

人群中有些人会购买无益的言论,以便在无知中把人从真主的道路上引入歧途,并以此加以嘲弄。这样的人,将遭受羞辱的刑罚。当我们的启示被诵读给这样的人听时,他因骄傲而转身离去,仿佛没有听见一般,仿佛他的双耳有重听。那么,你就把痛苦的刑罚的消息告诉他吧。

Among people there are some who would pay for idle talk, so as to lead people astray from the path of God, without knowledge, and thus they turn it to ridicule. For such people there is shameful suffering in store. When Our revelations are conveyed to such a person, he turns away in his arrogance as though he had not heard them, as though there were heaviness in his ears. Give him, then, the news of painful suffering.

（第6-7节）

(Verses 6-7)

无益之言是指任何分散心志、消耗时光、却不能给人或他在世间的使命带来任何益处的言谈。让我们提醒自己，人的使命是在良善、公正与正义的基础上建设人类的生活。伊斯兰教界定了这一使命，阐明其性质、界限与方法，并指明应当遵循的道路。此处的古兰经经文是概括性的陈述，描述的是一种始终存在的人。

Idle talk is any type of talk that distracts hearts and kills time without yielding any benefit to man or his mission on earth. Let us remind ourselves that man’s mission is to build human life on the basis of goodness, justice and righteousness. Islam defines this mission, its nature, limits and means, charting the way it should follow. The Qur’ānic statement here is general describing a type of person that always exists.

然而,也有一些传述表明,《古兰经》所描述的是伊斯兰初期发生的某一特定事件。这些传述提到,纳德尔·本·哈里斯(al-Nađr ibn al-Ĥārith)曾购买记载波斯英雄传说与故事的书籍,并竭力让人们聆听他讲述的故事,而不去听先知ﷺ诵读《古兰经》。不过,这段经文的表述更为宽泛,涵盖范围也更广,它所描述的是一类具有明确特征的人。

There are, however, reports that suggest that the Qur’ān is describing a particular incident that took place in the early years of Islam. These reports speak of al-Nađr ibn al-Ĥārith who used to buy books recording the legends and stories of Persian heroes. He made every effort to get people to listen to his narratives instead of listening to the Prophet reciting the Qur’ān. This statement, however, is more general and wider in scope than this. It describes a type of person with clear characteristics.

这种人在每一个时代都可以见到，正如他们在古兰经最初所面对的麦加社群中显而易见一样。

This type is seen in every generation just as they were evident in Makkah among the first community addressed by the Qur’ān.

“人们中间有些人会花钱购买无聊的言谈。”（第6节）这样的人会用金钱、时间和生命去购买这种无聊的言谈。多么昂贵的代价，又多么廉价的货物，这些人竟把自己的一生耗费在上面。他们购买这样的言谈，“为要用无知使人从真主的道路上迷失，并以此取笑”。（第6节）他们确实愚昧无知。他们的行为既不基于可靠的知识，也不指向明智的目标。他们怀有恶意和不良的企图，想借这种无聊的言谈，使自己和他人偏离真主的正道。

“Among people there are some who would pay for idle talk.” (Verse 6) Such people would pay money, time and life to buy such idle talk. How high the price, and cheap the commodity in which such people spend their lives. They buy such talk “so as to lead people astray from the path of God, without knowledge, and thus they turn it to ridicule.” (Verse 6) They are truly ignorant. Their action is neither based on sound knowledge, nor aims for a wise objective. They have bad intentions and aims. They want to use such idle talk to lead themselves and others astray from God’s path.

关于上帝的大能、智慧以及本章中提及的其他各项，最有力的证明便是这浩瀚的宇宙。没有任何人宣称自己或他人创造了它，除上帝之外，无人敢作此说。宇宙广大而令人敬畏，展现出和谐与连贯；它拥有精妙而周密的体系。它摄住我们的心灵，并且如此直接地契合人的本性，使人无法将目光移开。因此，宇宙欣然承认伟大的造物主的独一，并宣告那些以同伴匹敌祂的人是迷误者，是越过清晰真理界限的人：

The ultimate proof of God’s might, wisdom and all other issues mentioned in the sūrah is the great universe, whose creation no human being ever claims for himself or for anyone other than God. The universe is huge and awesome, reflecting harmony and coherence. It has a fine and elaborate system. It captivates our hearts and readily faces human nature in such a way that it cannot turn away from it. Hence, it readily acknowledges the great Creator’s oneness and declares anyone who associates partners with Him as erring, as those who transgress the bounds of clear truth:

祂创造了天空，没有你们能看见的支柱，并在大地上安置了稳固的山岳，免得大地带着你们摇晃；祂又在大地上散布了各式各样的生物。我们从天上降下雨水，使大地上生长出各种美好的植物，成双成对。这全是真主的创造。那么，请把那些别人所创造的给我看看！不义者确实处于明显的迷误之中。（第10-11节）

He has created the skies without any supports that you can see, and has placed firm mountains on earth, lest it sway with you, and has scattered through it all manner of living creatures. We send down water from the skies to cause every kind of goodly plant to grow on earth in pairs. This is all God’s creation. Show me, then, what others might have created! Surely, the wrongdoers are in obvious error. (Verses 10-11)

如果我们仅就“天空”一词的表面含义来理解，不去深究复杂的科学研究，便能看到它是何等壮丽、广阔而崇高。‘这里所指的，无论是在空间中运行的行星、恒星、星系或其他天体——其本质与范围唯有真主知晓——还是我们肉眼所见、却无人确知其究竟为何物的这一片蓝色穹顶，事实依然是：存在着巨大而庄严的天体，它们无需支柱支撑而高高悬挂。无论人们在夜间或白昼仰望何处，无论他们在大地上行走到哪里，都能用肉眼看见它们。即便我们无法理解其浩瀚的尺度，仅仅是用肉眼凝望天空，也足以使我们的全身为之战栗。我们看到一片无边无际、广袤无垠的空间，同时也看到一个精妙而美丽的体系，它以如此完美的和谐维系着这一切受造之物。我们的眼睛和心灵都永远不会厌倦于凝视这般宏伟。的确，这种美是如此令人神往，以至于我们的一切情感都被完全吸引。当人意识到这广阔空间中移动的每一个微小光点，都可能比他所居住的大地大上数百万倍时，人会说什么呢？

If we take the term ‘skies’ at its apparent meaning, without going into complex scientific research, we see how awesome, expansive and sublime they are. ‘Whether the reference here is to planets, stars, galaxies or other celestial bodies that move in the space whose nature and extent are known only to God, or to this blue dome which we see with our eyes but no one knows what exactly it is, the fact remains that there are huge, majestic bodies that are elevated without supporting pillars. People see them with their eyes, wherever they look during the night or day and wherever they travel on earth. To contemplate the sky with our naked eyes, even though we cannot comprehend its great dimensions, is sufficient to send a shudder through our whole beings. We see a great, endless expanse without limits, but we also see a fine and beautiful system that holds all these creatures in such perfect harmony. Neither our eyes nor our hearts ever tire of contemplating such majesty. Indeed, this beauty is so captivating that all our feelings are absorbed. What does man say when he realizes that each little dot of light moving in this great expanse may be millions of times bigger than the earth he lives on?

第二篇演讲以一种新的结构展开，采用叙述与间接劝诫的方式。它探讨了唯独感谢真主、确信祂的绝对独一性，以及后世、报应与回报的问题。

The second presentation starts with a new construction, using narration and indirect advice. It takes up the question of gratitude to God alone, believing in His absolute oneness, and the question of the hereafter, reward and requital.

{我确已赐予鲁格曼智慧：你当感谢真主。谁感谢，只是为自己感谢；谁忘恩负义，真主确是无需众生、值得赞颂的。}(第12节)

We bestowed wisdom on Luqmān: Be grateful to God; for he who is grateful is only grateful for his own benefit. As for the one who is ungrateful; well, God is self- sufficient, ever to be praised. (Verse 12)

该章选择卢格曼作为阐述真主独一和后世问题的代言人。关于卢格曼的身份，各种记载不一：有的认为他是一位先知，有的则说他是一位虔诚的人，但不是先知。

The sūrah chooses Luqmān as its spokesman on the questions of God’s oneness and the life to come. Reports on Luqmān’s identity vary, with some suggesting that he was a prophet, while others say that he was a devout person, but not a prophet.

大多数学者倾向于第二种观点。也有人认为他是埃塞俄比亚的奴隶，而一些传闻则说他来自努比亚，即今天从埃及南部延伸至苏丹北部的地区。还有人说他是以色列的后裔，并且曾担任法官。无论卢格曼究竟是谁，《古兰经》都说他是一位被赋予智慧的人，而这智慧体现在对真主的感恩之中："我确已赐予卢格曼智慧：你应当感谢真主。"（第12节）因此，这节经文隐含着一项指示：应当感谢真主，效法这位被选为榜样的哲人。与此同时，经文还有另一项指示，明确说明感谢真主只对感谢者本人有益，而对真主毫无益处，因为真主本是至尊的，即使没有任何受造物对他加以赞颂，他依然值得赞颂："谁感恩，谁只是为自己而感恩；谁忘恩，真主确是无需的，确是值得赞颂的。"（第12节）由此可见，抛弃智慧、不为自己的来世积蓄的人，正犯下了最严重的愚昧。

The majority of scholars prefer this second view. It is also suggested that he was an Abyssinian slave, while some reports say that he was from Nubia, the area stretching today from southern Egypt to northern Sudan. It is also said that he was one of the Children of Israel and that he was a judge. Whoever Luqmān truly was, the Qur’ān states that he was a man endowed with wisdom, embodied in gratitude to God: “We bestowed wisdom on Luqmān: ‘Be grateful to God.’“ (Verse 12) The verse thus contains an implicit directive to show gratitude to God, emulating this sage who is chosen as an example to be followed. This is coupled with another directive making it clear that being grateful to God is of benefit only to the person expressing such gratitude, while it is of no benefit to God, who is ever praised even though none of His creatures offers any such praise: “He who is grateful is only grateful for his own benefit. As for the one who is ungrateful; well, God is self-sufficient, ever to be praised.” (Verse 12) Thus, the person who abandons wisdom and who does not keep something for his future life betrays the worst type of stupidity.

“路格曼对他的儿子进行劝诫时，就提出了独一真主的问题：‘路格曼对他的儿子说教时说：“我的儿子啊！你不要以任何事物与真主并列，以物配主确是大不义。”’（第13节）这是一番真诚的忠告，因为父亲对孩子所愿的无非是善。智者路格曼告诫儿子不要以物配主，并说明这样做就是犯了大恶。他通过两种方式强调这一事实：一是说明理由，二是运用了强调的语式。这正是穆罕默德向他的民众所宣示的真理，但他们与他争论、辩驳，怀疑他的动机，担心他想夺取权力、凌驾于他们之上。那么，当他们听到智者路格曼如此叮嘱自己的儿子时，又会说什么呢？父亲的教诲是诚实的、真挚的，不含猜疑。事实上，独一真主是古老的真理，是所有被真主赐予知识与智慧的人都宣述过的。它的目的是带来纯粹的善，别无其他。这正是此处所要达到的心理效果。”

接着前面这段父母的劝诫,这一章以温和的言辞谈及父母与子女之间的关系,语气感人而温柔。然而,信仰的纽带优先于这些亲密的关系。

Continuing on from this parental advice, the sūrah speaks in gentle terms about relations between parents and children, delivering this in an inspiring and tender way. Nevertheless, the bond of faith takes precedence over such close relations:

我们已经命人善待父母：他的母亲怀他，弱上加弱地承受着，他断奶则在两年之内。你要感谢我，也要感谢你的父母，归宿在于我。倘若他们竭力要你以我所不知道的事物与我并列为主，你就不要服从他们；但在今世，你应当善待他们地陪伴他们，并且遵循归向我者的道路。最后，你们all都要回到我这里，那时我要告诉你们，你们生前所做的一切。（第14至15节）

We have enjoined upon man goodness to his parents: his mother bore him going from weakness to weakness, and his weaning takes place within two years. Be grateful to Me and to your parents. With Me is the end of all journeys. Yet should they endeavour to make you associate as partner with Me something of which you have no knowledge, do not obey them, but [even then] bear them company in this world’s life with kindness, and follow the path of those who turn towards Me. In the end, it is to Me that you shall all return, when I shall inform you about all that you were doing [in life]. (Verses 14-15)

关于子女应当孝顺父母，《古兰经》和先知的训导中反复提到。而命令父母善待子女的劝导则较少出现，且大多与杀婴有关，那是一种有特殊情况的特例。人的本性确保新生儿会得到父母的照料。正是出于这种天性，人们抚养新一代，以保证生命的延续，这是真主的旨意。如此，父母通常会毫无怨言、不厌其烦地付出自己的心力、财物、资源乃至生命。他们往往并未意识到自己付出了多少。他们心甘情愿、乐在其中，仿佛自己才是受益的一方。因此，父母无需被催促去照顾子女。需要被催促的，反倒是子女，要他们去照顾那一代已经付出了一切、正站在生命告别之门前的人。即便子女把整个一生都奉献于此，也只能补偿父母所付出的一小部分。父母这种奉献，有一个动人的画面：“他的母亲怀他，历尽虚弱上加虚弱，他的断乳在两年之内。”（第14节）不必说，母亲承担了这种牺牲的大部分，并且付出了更多的爱与关怀。“有一人在朝觐的绕行仪式中背着自己的母亲，他问先知：‘我这样做，是否就报答了她为我所做的一切？’先知说：‘没有；即使是她怀孕或分娩时的一声叹息，你也无法报答。’”（由Al-Bazzār转述。）先知正是以此来比较这两种行为：这个人即便背负着母亲，也无法报答母亲怀孕或分娩时哪怕一声叹息，因为她怀着孩子，是一重又一重的虚弱相叠。

That children are enjoined to be good to parents is mentioned repeatedly in the Qur’ān and by the Prophet. The reverse recommendation enjoining kindness to children occurs only rarely, but mostly in connection with infanticide, a special case with special circumstances. Human nature ensures that a newborn is taken care of by its parents. It is because of their very nature that people look after the new generation in order to ensure the continuity of life, as God wills. In this way, parents normally offer their personal efforts, resources, possessions and lives generally, without complaint or boredom. Indeed they often do not realize how much they give. They do it willingly and with pleasure, as if they were the recipients. Thus, parents do not need to be urged to take care of their children. It is children who need to be urged to look after the generation that has already given its all and stands at life’s departure gate. Children can compensate parents for even a portion of what they have given, even though they may dedicate their entire lives to such ends. Such parental dedication is given an inspiring image: “His mother bore him going from weakness to weakness, and his weaning takes place within two years.” (Verse 14) Needless to say, the mother gives the larger share of such sacrifice, with more love and care. “A man was carrying his mother on his back in ţawāf, [a worship ritual of pilgrimage], when he asked the Prophet: ‘Do I thus pay her back for what she did for me?’ The Prophet said: ‘No; not even for one heaved sigh.” [Related by al-Bazzār.] This is how the Prophet compares the two actions. The man could not repay his mother for even one heaved sigh during pregnancy or childbirth, for she carried her child in weakness upon weakness.

接下来的一段是卢格曼劝诫的内容，谈到后世、对人们行为的精确清算以及公正的报酬。然而，这一现实并非以干巴巴的事实呈现，而是置于宇宙的壮阔图景之中，以一个令人心灵战栗的画面展现出来，让人在思索神详尽而完美的知识时，良知为之震颤。

The next paragraph in Luqmān’s admonition speaks about the hereafter and its accurate reckoning of people’s deeds and its just reward. This reality is not, however, presented as bare facts. It is shown against the panoramic scene of the universe, in an image that makes the human conscience tremble as it reflects on God’s detailed and perfect knowledge:

“我亲爱的儿子啊！即便有一件事，其重量不过一粒芥子那么轻，即便它藏在岩石之中，或藏在天空，或藏在大地之中，真主也必将它带来。真主是慈悯的，是洞察一切的。”（第16节）

My dear son! If there be something which is no more than the weight of a grain of mustard seed, and though it be hidden in a rock, or in the skies, or in the earth, God will bring it forth. God is Gracious, All-Aware. (Verse 16)

没有任何抽象的论述能够比得上这一清晰生动的意象，来展现真主的全知、全能、计算的精确以及称量的公正。这正是独特的古兰经表达方式的特点：精妙绝伦，极具感染力。一粒芥菜籽，没有重量，没有价值，被埋在深深的岩石之中，既看不见，也找不着！或者它在“天空”中，在那浩瀚无垠的结构里，一颗巨大的星辰在其中也不过是一个小点或一粒飘浮的微尘！或者它在“大地”中，迷失于沙土尘埃之间，没有任何迹象可以指示它。然而，“真主必将把它带来。”（第16节）祂的知识追踪着它，祂的大能也不会放过它。“真主是最仁慈的，是最彻知的。”（第16节）这对于这幅宏伟的画面而言，是恰如其分的点评！我们的想象力继续追随着那粒芥菜籽，穿越那深邃而广阔的领域，于是我们思考真主的知识，祂的知识从未失去对它的关注。由此，我们的心灵充满敬畏，我们转向真主，感念祂对我们感知范围之外一切事物的了知。如此，古兰经想要传达的真理便确立在我们的心中。

No abstract presentation of God’s knowledge and its comprehensiveness, His power, accuracy of reckoning and fairness of weighing can match this clear and vivid image. This is the distinction of the unique Qur’ānic method, beautifully effected, profoundly effective. A grain of mustard seed, without weight or value, misplaced deep in a rock where it cannot be seen or found! Or it could be ‘in the skies’, in that vast, endless structure where a huge star appears no more than a little dot or a floating particle! Or it could be ‘in the earth’ lost in its sand and dust with nothing to indicate it. Nevertheless, ‘God will bring it forth.’ (Verse 16) His knowledge traces it and His power does not let go of it. “God is Gracious, All-Aware.” (Verse 16) A fitting comment on the magnificent scene! Our imagination continues to follow that mustard seed in those deep and vast areas so we reflect on God’s knowledge which never loses sight of it. Thus, our hearts are filled with awe and we turn to God appreciating His knowledge of all that is beyond the realm of our perception. Thus, the truth the Qur’ān wants to drive home is established in our minds.

本章继续讲述鲁格曼如何教导他的儿子。在确立了信仰在人心中的根基并阐明其主要要义之后,他接着谈到谨守拜功、宣扬信仰,以及面对不可避免的困难时要坚忍不拔:

The sūrah continues with Luqmān as he goes on admonishing his son. Having established the faith in man’s conscience and clarified its main essentials, he now speaks about attending to prayer, advocacy of the faith and perseverance in the face of inevitable difficulties: