我们需要在此提醒自己，我们在本章（surah）的序言中所说的内容。

We need to remind ourselves here of what we said in our Prologue to this sūrah.

最重要的是，我们要记住它的波澜一浪接一浪，绵延不绝；它的画面以令人屏息的壮丽呈现，同时伴随着极为动人心弦的节奏。

Most of all we need to remember how its waves follow close on the heels of each other in an endless flow, and how its scenes are portrayed in a breathtaking splendour, coupled with a superbly inspiring rhythm.

这一章经文处理其主题的方式独具一格。每到一处、每一个情境或场景,它都把所描绘之事的庄严壮丽凸显得鲜明醒目,令我们目眩神迷、屏息凝神。我们随着它的场景变换和强劲而富于变化的节奏,一路前行。

This sūrah tackles its subject matter in a unique way. At every turn, in every situation or scene, it brings out in sharp relief all the awesome splendour of what is being portrayed, keeping us spellbound, breathless. We follow its scenes and changing, powerful rhythm.

在它快速流转的场景、灵感、节奏、意象与色调之中,它很像一条宽阔湍急、翻滚着白色浪花的大河。一波浪头刚刚抵达它破碎的地方,下一波便紧紧跟随而至,几乎要触到刚刚流过去的那一波。水流始终连绵不断,永无止息。

In its quick flow of scenes, inspirations, rhythms, images and shades, it resembles a fast, wide river flowing with white water. As one wave reaches its breaking place, the next one follows very closely, almost reaching out to the one that has just gone by. The flow remains continuous, unending.

在这些流动而紧密相继的波澜中，同样的丰富与壮丽都清晰可见。在所描绘的每一幅景象中，我们都看到了绝妙的和谐。

In every one of these flowing and closely successive waves, the same rich splendour is there to see. And in all the scenes portrayed, we have superb harmony.

因此,我们完全为之着迷:先是为那壮丽的景象所迷,继而为其生动的意象、雄浑的韵律、无与伦比的表达,以及那汹涌而来、令人振奋的种种比喻所倾倒。这一章从各个角度、以各种可能的方式,直抵人的心灵与理智。

Thus, we are absolutely enchanted; first by the splendid scenes, then their lively images, the powerful music, the inimitable expression, the flood of inspiring figures of speech. The sūrah addresses man’s heart and mind from every angle and in every way possible.

这些特点在这段文字中体现得最为清晰。读者会感到场景仿佛活了过来，色彩与光亮鲜明地跃然眼前，与诵读的韵律随着文字流淌，奏出完美的和谐。每一幅场景都像远处闪现的一点明亮火花，逐渐在我们眼前展现出其完整而迷人的壮丽。接着，所用的表达本身又迸出另一点火花，其韵律使所描绘的场景与所阐明的含义之间形成和谐。表达的流畅中可以感受到一致性，而在这些色彩明丽的画面中，和谐清晰可辨。

All these features are seen at their clearest in this passage. The reader feels as though the scenes spring to life, with all their colour and brightness, jumping up in front of us just as the rhythm flows with the words that are recited, striking a note of perfect harmony. Each scene spreads itself before us like a bright spark appearing from the distance, and gradually exhibiting its full, captivating splendour before our very eyes. Another spark is then produced by the very expressions that are used, and its rhythm strikes harmony between the scenes portrayed and the meanings illustrated. Consistency is felt in the flow of expression and harmony is unmistakable in the brilliantly painted scenes.

这是真主使种子和果核破裂。他从死物中生出活物，又从活物中生出死物。这就是真主。那么，你们怎能被迷惑而背离真理呢？（第95节）

It is God who splits the grain and the fruit-stone. He brings forth the living out of that which is dead and the dead out of that which is alive. Such is God. How, then, are you deluded away from the truth? (Verse 95)

这是一个伟大的奇迹，其奥秘对所有受造物而言都是未知的，任何人都无法模仿。这是生命的奇迹，关乎生命的起源与延续。29

This is the great miracle whose secret remains unknown to all creatures and which cannot be emulated by anyone. This is the miracle of life, its initiation and progress.29

每时每刻，都有一粒谷物或一颗种子裂开，长出植物的嫩芽；一颗果核破裂，开始一棵树的生命。这种生命潜藏于种子、谷粒和果核之中，并在植物和树木上显现出来，就其本质与源头而言，它是一个唯有上帝才知晓的秘密。人类观察了生命的各种特征和各个阶段，但今天仍与地球上的第一个人处于同样的境地。我们了解生命的外在表现及其目的，但它的源头与本质依然是未知的秘密。然而生命仍在延续，开始生命的奇迹每一秒都在发生。

At every moment, a grain or seed splits open to produce a shoot of plant and a fruit- stone breaks open to begin the life of a tree. This life which remains latent in the seed, grain and the fruit-stone, and which is evident in plant and tree remains, is in both substance and source, a secret which is known only to God. Having observed all the various characteristics and stages of life, mankind remains today in the same position as the first man on earth. We know the outer aspects of life and its purpose, but its source and substance remain an unknown secret. Yet life goes on and the miracle of starting life occurs every second.

在起初，真主使生命从死物中诞生。宇宙，或至少我们的地球，已经存在，但其上并没有生命。随后，生命开始出现，因为真主从某种死物中使其创生。他是如何做到的？我们确实不知道。自那一刻起，生命便从死亡之物中被创造出来。死去的微粒每时每刻都通过生物转化为有机的生命物质，并构成活体的一部分。它们原本是死去的微粒，却被转化为活细胞。反过来的过程也在发生。每时每刻，活细胞都会变成死去的微粒，直到某一天，一个完整的生命体变成一具死尸。"祂使活的从死的中生出，也使死的从活的中生出。"（第95节）

Right at the beginning, God brought forth the living out of the dead. The universe, or at least our planet earth, existed, but there was no life on it. Then life began after God originated it from something that was dead. How did He do that? We certainly do not know. Ever since that moment, life has been created out of what is dead. Dead particles are transformed every moment, through living creatures, into organic living substances that form part of living bodies. Although they are originally dead particles, they are transformed into living cells. The reverse also takes place. At every moment, living cells become dead particles, until one day a complete living entity becomes a dead body. “He brings forth the living out of that which is dead and the dead out of that which is alive.” (Verse 95)

除了真主，没有任何人能做到这一点。唯有真主能够使死物中产生生命，也唯有祂能赋予生命体将无生命的微粒转化为活细胞的能力。同样，唯有祂能完成这一循环，把活细胞转化为无生命的微粒。至今没有人对这一循环获得确切的认识：它何时开始，又如何推进？我们所拥有的只是假设、理论与概率。

No one can do this other than God. It is God alone who can originate life from something that is dead, and it is He alone who gives a living entity the ability to transfer dead particles into living cells. Again, He alone can complete the cycle and transform the living cells into dead particles. No one has ever acquired certain knowledge of this cycle: when did it start and how does it proceed? We only have assumptions, theories and probabilities.

他使黎明破晓。他使黑夜成为安歇之时，使太阳和月亮作为计算时日的依据。这一切都是由全能、全知者的旨意所确定的。（第96节）

He is the One who causes the day to break. He has made the night to be [a source of stillness], and the sun and the moon for reckoning. All this is laid down by the will of the Almighty, the All-Knowing. (Verse 96)

分裂谷粒和果核的，是使黎明破晓的主。他使黑夜成为万物安息的时刻。

He who splits the grain and the fruit-stone is the One who causes the break of dawn. He has made the night a period of time when living things have their repose.

此外,祂使太阳和月亮有了可以精确计算的运行周期。宇宙间的一切都在祂的权能掌控之中,祂的知识无所遗漏。

Moreover, He has given the sun and the moon cycles that can be calculated with great accuracy. It is His power that controls everything in the universe. His knowledge overlooks nothing.

在阿拉伯语原文中，表示黎明破晓的词与描述谷粒和果核裂开的词相同。生命因黎明的破晓而开始蔓延，正如植物从裂开的谷粒中钻出来一样。

In the Arabic text the word used to denote the break of dawn is the same that describes the splitting of grains and fruit-stones. Life begins to spread as a result of dawn breaking in the same way as a plant shoots out of a grain that has been split.

两种现象在活力、生机与美感方面有着共同之处。此外，这两种现象与夜晚的宁静之间还有一层额外的联系。

Aspects of vigour, liveliness and beauty are common to both phenomena. Moreover, there is an added link between these two phenomena and the stillness of the night.

地球上昼夜的交替、活动与静止的更替，直接影响着植物和生命。地球绕着自身的轴线在太阳面前自转，太阳与月亮的大小、它们与地球之间的距离，以及太阳的温度，这一切都是由全能的真主所决定的。祂掌管万物，祂的知识完美无缺。倘若这些有所不同，生命就不会以现在的方式在这颗星球上诞生。我们也就不会看到植物和树木从谷粒与果核中生长出来。

The cycles of morning and evening, activity and stillness in this planet have a direct bearing on plants and life. The fact that the earth revolves on its axis in front of the sun, the sizes given to the sun and the moon, the distances between them and the earth and the temperature of the sun are all determined by the Almighty who is in full control of all things and whose knowledge is faultless. Had these been different, life would not have sprung out of this earth in this fashion. We would not have had plants and trees sprouting forth from grains and fruit-stones.

宇宙中的一切都经过了极其精确的计算与测定，以决定宇宙中每一部分所存在的生命的类型与程度。宇宙之中根本没有任何偶然的余地。确实，即便有些人称之为巧合，或视为机遇的结果，它也同样服从一定的规律，并经过精确的计算。

Everything in the whole universe has been calculated and determined most accurately in order to determine the type and degree of life that exists in each part of it. There is simply no room for any coincidence in the universe. Indeed, even what some people call coincidence, or the result of chance, is subject to a definite law and is accurately calculated.

这一章此时开始引导我们关注生活中的各种景象，这些景象在我们周围处处展现。我们亲眼看到生命，也亲身感受到生命的涌现。当我们静心思索时，便看到了真主创造的美妙。这一章如实地描绘这些景象，引导我们注意其中生命的各个阶段、形态和样式。这一切使我们清晰地意识到生命如何生长、蔓延，也意识到使生命得以诞生的力量。它还使我们强烈地渴望去观察并欣赏生命的美丽。

The sūrah now begins to draw our attention to scenes of life as they open up everywhere around us. We see life with our eyes and feel it as it springs out. As we contemplate it, we see the beauty of God’s creation. The sūrah portrays these scenes as they actually are. It draws our attention to what they show of the various stages, shapes and forms of life. All this gives us a very distinct awareness of life as it grows and spreads, and also of the power that originates life. It also gives us a strong desire to look at and enjoy the beauty of life.

正是他从天上降下雨水，借此我们使各种植物生长；我们从中生出青翠的嫩苗，从中生出一层层密集的谷穗；从棕榈树的花苞中，生出垂挂的累累枣实；还有葡萄园，橄榄树和石榴：它们彼此相似，却又各不相同。看看它们结果成熟时的模样吧。诚然，在这些事物中，对于真正信仰的人们而言，有明确的迹象。（第99节）

And He it is who sends down water from the sky with which We bring forth plants of every type and out of these We bring forth verdure from which We bring forth grain piled tight, packed on one another; and out of the spathe of the palm tree, dates in thick clusters; and gardens of vines; and the olive tree, and the pomegranate: all so alike, and yet so different. Behold their fruit when they come to fruition and ripen. Surely in these there are clear signs for people who truly believe. (Verse 99)

《古兰经》中屡次提到水，将其与生命和植物联系在一起："他是从天上降下水的，我借水使各种植物生长出来。"（第99节）人人皆知，无论原始还是文明、不识字还是受过教育的人，都明白水对每一种植物的生长都不可或缺。然而，水所起的作用远不止于此，《古兰经》在此提醒我们注意这一点。蒙主意志，水曾促成大地表面形成我们所熟知的、能够承载植物生长的土壤。

Water is frequently mentioned in the Qur’ān within the context of life and vegetation: “He it is who sends down water from the sky with which We bring forth plants of every type.” (Verse 99) That water is necessary for the growth of every type of plant is something that all human beings know, whether they are primitive or civilized, illiterate or educated. Yet water plays a far greater and more important role than that, and the Qur’ān here reminds us of this. By God’s will, water was instrumental in making the face of the earth of the type of soil we know, which is plant-supporting.

（这是假设“地球表面曾燃烧一段时间，之后才凝固，但仍不能支持植物生长”的理论是正确的。）

(This assumes that the theory which suggests that the face of the earth burned for a period of time, before it solidified but could still not support plant life is correct.

然后水和其他大气元素相结合，将其转化为松软的土壤）

Then water and other atmospheric elements combined to transform it into soft soil)

水在使这片土壤肥沃方面也持续发挥着重要作用,它将大气中的氮带到土壤上。每当闪电出现时,电火花会分解氮气,使其溶解于水中。于是它随雨水落下,为土壤增添肥力。如今人们依循自然规律所生产的化肥,其主要成分正是氮。事实上,氮对植被如此不可或缺,若没有它,大地表面将变得完全荒芜。

该章将这些指控与真主的绝对真理直接对照。它以如下论证驳斥这些错误观念，从而揭示其空洞虚妄：“他是诸天和大地的创造者。他既没有配偶，怎么会有儿子呢？他创造万物，并且是全知万事的。”（第101节）

The sūrah puts these allegations face to face against the absolute truth of God. It makes its arguments against these misconceptions in such a way that reveals how hollow they are: “He is the Originator of the heavens and the earth. How can He have a child when He has never had a consort? He has created everything and has full knowledge of all things.” (Verse 101)

创造整个宇宙、使其从无到有的主，无需拥有儿子。

He who originates the whole universe out of nothing is in no need of a son.

人类需要子嗣，将其视为自身存在的延续；弱者需要子嗣来帮助他们，愚钝者需要子嗣，因为他们自己无法创造任何东西。

Offspring are needed by mortals as an extension of their existence and they are needed by the weak who want help and by the dull who can invent nothing.

此外,那些发明者也知道生育是如何发生的。任何想要子嗣的人,都必须有一位来自同类的配偶或伴侣。那么,既然上帝从未有过配偶,而且祂是独一的、唯一的,与任何人或任何事物都没有相似之处,上帝怎么可能有儿子呢?没有配偶,又怎么可能生出任何子嗣呢?

Moreover, those inventors were aware of how procreation takes place. Anyone who desires offspring must have a mate or a female consort from his own species. How, then, can God have a son when He has never had a consort, and when He is one, single, and has no similarities with anyone or anything? How can any offspring be born without a mate?

此章经文运用了一个人们公认的事实，来触动他们的心灵，给他们举出与其自身生活以及周围所见相关的例子。此外，经文特别强调一切受造之物都是被造的，以驳斥那种认为存在多位神明的说法。受造之物绝不可能成为造物主的同伴。造物主的本质与受造物的本质截然不同。经文说明真主的知识是绝对的，而不信之人的知识则建立在妄想与臆测之上："祂创造万物，且通晓一切事物。"（第101节）

Here the sūrah makes use of a recognized fact in order to address their minds, giving them examples that are relevant to their own lives and what they see around them. Moreover, the sūrah gives special emphasis to the fact that all beings are created in order to disprove any suggestions of a multiplicity of gods. What is created can never be a partner to the Creator. The essence of the Creator and that of the created are totally different. The sūrah speaks of God’s knowledge as absolute, while the unbelievers’ knowledge is based on delusions and guesswork: “He has created everything and has full knowledge of all things.” (Verse 101)

同样的创造真理被再次强调，以确立另一面的意义。经文说明，被崇拜、被顺从、向其归顺的那一位，乃是万物的创造者。因此，除他之外别无应受崇拜的神明，他是宇宙中唯一的主：“那是真主你们的主，除他之外，别无应受崇拜的神明，他是万物的创造者，故你们当崇拜他。他是万物的监护者。”（第102节）

The same truth of creation is re-emphasized in order to assert another aspect. It tells that the One who is worshipped and obeyed and to whom submission is made is the creator of all things. Hence, there is no deity save Him, the only Lord in the universe: “Such is God, your Lord; there is no deity other than Him, the Creator of all things, so worship Him alone. He is the Guardian of everything.” (Verse 102)

该章随后对真主作了描述，这种描述是如此有力，以至于它以我认为任何人类语言都无法描述的内涵，震撼着人的整个身心。因此，让我们在观照这一景象时，任这些感受逐渐成形，在这一景象中，真主那令人安心的属性比那令人敬畏的属性更为突出：“目光不能察觉祂，而祂能察觉一切目光；祂是至微的，又是通彻的。”（第103节）

The sūrah follows this with a description of God which is so powerful that it impresses man’s whole being with connotations which I believe to be indescribable by any human language. Let us then allow these impressions to formulate as we behold the scene which allows God’s reassuring attributes to be more prominent than His fear-inspiring attributes: “No power of vision can encompass Him, whereas He encompasses all vision; He is above all comprehension, yet is all-aware.” (Verse 103)

那些因天真而要求亲眼见到真主的人，与那些因傲慢而要求获得有形证据来证明祂存在的人，本质上是一样的。两类人都不理解自己所说的话。人的感官和理智被创造出来，是为了让他们与周围的世界互动，完成在地上建设人类生活的使命，并观察和理解世界与宇宙中所包含的、指向真主存在及其作为的种种迹象。至于真主的本体，人并未被赋予去设想它的能力，因为有朽的受造者无法领会那永恒长存之物。此外，这种领会对于他们完成在地上的使命也并非必需。真主确已赐予他们完成使命所需的一切，使他们完全具备了这样的能力。

Those who demonstrate their naivety by demanding to see God are the same as those who demonstrate their arrogance by demanding tangible evidence of His existence. Neither group understand what they say. The senses and mental faculties of human beings have been created so that they can interact with the world around them, fulfil their task of building human life on earth, and observe and understand what the world and the universe contain of pointers to God’s existence and His work. As for the nature of God Himself, they have not been given the power to conceive of it, because a created mortal cannot comprehend what is ever present and immortal. Besides, such comprehension is not an essential requirement for them to fulfil their task on earth. They have, indeed, been given what they need for its fulfilment and are fully equipped for the same.

古代人或许可以被理解为天真，但后来一些群体的傲慢则完全不可接受。他们谈论原子、电子、质子和中子，而他们从未有人亲眼见过其中任何一种。至今还无法制造出足够强大的显微镜，让科学家看到如此微小的粒子。然而，这些人接受了它们理论上的存在，并据此确定它们存在的实际效果。当他们看到这些效果时，便绝对肯定地宣称这些粒子存在，尽管他们的实验最终得出的结论只是这些粒子“可能”存在。但当他们被告知真主的存在，并被引导去看祂存在的证据时，他们却否认这一事实，提出的论点既无科学知识为基础，也无正确的指引或启示为依据。他们要求可以亲眼看见的有形证据，仿佛整个宇宙和生命中的一切奇妙都不足以作为证据。

It may be possible to understand that ancient people were naive, but the arrogance of later groups is totally unacceptable. They talk about the atom, electrons, protons and neutrons when none of them has ever seen any of these. It has not been possible yet to make a microscope powerful enough to allow scientists to see such infinitely small particles. 39 Nevertheless, those people accept their theoretic existence and determine the practical effect of their presence. When they see these effects, they declare with absolute certainty that such particles are present. They do so in spite of the fact that the ultimate conclusion to which their experiment leads is `the possibility’ of the presence of those particles. But when they are told of God’s existence and are directed to the evidence of His presence, they dispute that fact, giving arguments that have no basis in scientific knowledge, proper guidance or revelation. They demand tangible evidence which they can see with their own eyes, as if this whole universe and all the wonders of life are not sufficient evidence.

接着是神的命令，要先知遵循主向他所启示的，远离以物配主的多神教徒。他不必理会他们及其无谓的争辩，也无须为他们顽固拒绝他的信息而忧虑。他的任务是以神圣的启示为基础，塑造自己的生活以及追随者的态度，去践行他的使命。他对不信道者毫不在意：“你当遵循你的主所启示你的，除他外，绝无应受崇拜的主宰；你当远离以物配主的人。”（第106节）

This is followed by a divine order to the Prophet to follow what God has revealed to him and to turn away from pagan people who associate partners with Him. He is not to pay any attention to them or their petty arguments and not to worry about their stubborn rejection of his message. His task is to implement his message by moulding his life and the attitudes of his followers on the basis of the divine message. He is to care nothing for the unbelievers: “Follow what has been revealed to you by your Lord, other than whom there is no deity, and turn your back on those who associate partners with God.” (Verse 106)

若真主愿意,祂本可以把祂的引导强加于他们。若祂愿意,祂本可以创造他们,使他们除了遵循祂的引导之外别无他路,正如天使始终被约束着顺从祂一样。然而,祂创造了人,赋予他遵循正道或迷入歧途的能力。祂让他自己选择道路,并就他的选择追究他的责任。当然,这一切都在真主绝对的自由意志的框架之内,这意志支配着宇宙中发生的一切,却不强加任何选择于任何人。真主以这种方式创造人,是为了祂所知的某种目的。祂赋予人一个角色,要他运用自己的能力和才干来承担:"若真主愿意,他们就不会以任何事物与祂并列。"(第107节)

Had God so willed, He would have imposed His guidance on them. He could, if He so willed, have created them knowing no way other than that of His guidance, in the same way as angels are bound always to obey Him. He, however, has created man with the ability to follow either right guidance or error. He has left him to choose his way and has held him accountable for his choice. All this is, of course, within the framework of God’s absolute free will which governs everything that occurs in the universe, without imposing a choice on any human being. God has created man in this fashion for a purpose He knows. He has a role to play assigned to him by God, using his abilities and talents: “Had God so willed, they would not have associated partners with Him.” (Verse 107)

先知ﷺ不必为他们的行为负责，他也未被委派为监视他们内心的守望者："我没有让你成为他们的看守，你也不对他们负责。"（第107节）这一训示告诉先知ﷺ，他应当把精力集中在哪一范围之内。先知ﷺ的继承者，以及每个时代、每个群体中宣扬其信仰的人，同样被告知他们的活动范围及其界限。

The Prophet is not responsible for their actions, and he has not been assigned as a watchdog over their hearts: “We have not made you their keeper, nor are you responsible for them.” (Verse 107) This instruction to the Prophet defines the area around which he should concentrate his efforts. The Prophet’s successors and those who advocate his faith in every generation and every community are also made aware of their area of activity and its limits.

一位传播真主讯息的人，不应过分看重那些背弃真主的召唤、不回应信仰与神圣引导之指引的人，也不应将希望寄托于他们。他应当把首要的精力与希望放在那些倾听并回应其召唤的人身上。这些人需要以信仰这一基本准则来塑造他们的整个生命，而信仰正是他们宗教的基石。他们还需要建立关于存在与生命的完整观念，并在此基础上规范其道德价值与行为，乃至其群体的一切事务。这些任务需要并值得伊斯兰的传播者付出一切努力。那些在真主的讯息已经传达给他们之后，仍选择留在对立阵营中的人，只配被置之不理。 随着真理的力量日益壮大，真主所设立的规律便会完成其循环：真主将真理投向虚妄，真理获胜，虚妄不复存在。最为重要的是，真理应当以其完整的形态存在。当真理完整存在时，虚妄便无法支配，它将彻底消失，荡然无存。

此外,这些经文阐明了我们必须考虑的几个基本事实。其中第一个事实是:接受或否认信仰,遵循正道还是留在迷误之中,并不取决于是否提供证明和真理的证据。真理本身就是证明,它很容易就能战胜人的心灵,使其安然接受并顺服于它。确实有一些障碍可能阻止一个人接受真理。真主在对信士说话时也提到了这些障碍:“你们怎知即使他们看到一个[即一项神迹],他们仍不会信?我们将使他们的心和眼转向别处,因为他们在最初时就没有信它。”

Moreover, these verses outline certain basic facts that we must consider. The first of these facts is that to accept the faith or to deny it, to follow the right guidance or to remain in error, does not depend on the provision of proofs and evidence of the truth. The truth is its own proof and it can easily prevail over the human mind to accept it and submit to it with reassurance. There are impediments that may prevent a person from accepting the truth. Indeed, God refers to these as He addresses the believers: “For all you know, even if one [i.e. a miracle] is shown to them, they may still not believe? We will turn their hearts and eyes away since they did not believe in it the first time.

“我们将任由他们在傲慢狂妄中盲目徘徊。”（第109-110节）

We shall leave them to blunder about in their overweening arrogance.” (Verses 109-10)

是什么使他们第一次未能接受神圣的引导，这种情况在他们亲眼见到神迹之后仍可能再次发生，因此他们可能继续迷失并拒绝引导。

What prevented them the first time round from accepting divine guidance could happen again even after a miracle is shown them, and they could, thus, continue to go astray and reject guidance.

信仰的指引潜藏于人的内心，并内在于真理本身，它们与任何外部因素无关。因此，必须净化人心，去除一切阻碍其接受信仰的外部因素，这是至关重要的。

The pointers to faith are latent within man himself and are inherent within the truth itself. They do not relate to any external factor. It is imperative, therefore, that man’s heart is purged of all external factors impeding its acceptance of the faith.

第二个事实是，真主的意志是决定谁遵循正道、谁迷失方向的最终因素。真主意欲让人接受考验，并赋予我们选择的自由，以决定我们走哪一条道路。凡是运用这种自由去寻求正道，并且怀着在得到正道后便遵循它的意图的人，尽管他在那一刻可能不知道自己身处何方，也必将发现真主凭着祂的意志在帮助他，并为他指明正确的道路。

The second fact is that God’s will is the ultimate factor which determines who follows guidance and who goes astray. God has willed that human beings be tested, allowing us the freedom of choice to determine which course we follow. Anyone who utilizes this freedom in order to seek guidance with the intention of following it once it is received, though he may not know at that moment where he stands, will find that God, by His will, is helping him and showing him the right way.

相反,一个人若运用这种选择的自由而背离指引和信仰的迹象,他就会离真理越来越远,因为神的旨意已经注定他将更加迷失,并继续在黑暗中摸索。神的旨意在一切情况下都凌驾于人之上。最终,一切都由祂来决定。

Conversely, a person who uses this freedom of choice to turn away from guidance and the pointers to faith, will find himself further away from the truth, because God’s will has determined that he should drift further astray and continue to grope in the dark. God’s will prevails over human beings in all situations. It is He who determines everything in the end.