这段经文与前一段紧密相连。确实,其中一些经文评论了在一个无辜犹太人被指控犯下他并未犯下的罪行之后所发生的事件。所涉及的事件之一是布沙尔·伊本·乌贝里克的叛教,以及他回归到本段所提及的旧有的无知信仰。本段还谈到了贾希利叶(即无知时代的社会)的观念和信仰,并明确将它们与撒旦联系起来。本段也明确指出,永不会被赦宥的罪是以任何同伴与真主并列。除此之外的任何罪,他都可以按照自己的意愿宽恕。

This passage is closely linked to the previous one. Indeed, some of its verses comment on the events that followed the incident where an innocent Jew was accused of a crime he did not commit. One of the events in question is the apostasy of Bashīr ibn Ubayriq and his reversion to old, ignorant beliefs to which reference is made in this passage. The passage also talks about the concepts and beliefs of Jāhiliyyah, or ignorant society, clearly linking these to Satan. The passage makes it absolutely clear that the sin that will never be forgiven is that of associating any partner with God. He may forgive anything else, as He pleases.

这段经文还提到人们的私下密谈和彼此之间的密谋，清楚地表明，这类密谈大多没有益处；一个明显的例子就是那个被诬告的犹太人。经文还说明了哪些秘密谈话是真主所喜悦的。这些谈话包括私下里互相劝勉行善、互相劝人施舍、促成人与人之间的和解等。经文还说明了真主对每一类谈话所给予的报酬。

The passage also refers to talks people have in secret and their plotting against each other, making it clear that much of this secret talk brings no good; a clear example being the falsely accused Jew. It outlines the types of secret talks which are acceptable to God. These include the urging of one another, in private, to do good, to donate to charity, and to bring about reconciliation between people, etc. It also outlines the reward for each type of talk as administered by God.

段落最终阐明了真主对人类行为进行报应的绝对公正的准则。这些准则不受任何人的欲望或偏好所左右。实际上，它与穆斯林社区的愿望或其他天启宗教信徒的愿望毫无关系。报应基于真主绝对的公正，以及不屈从于任何人欲望的真理。倘若真理服从于人们的欲望，天地就会走向彻底的败坏。

The passage finally states the absolutely fair rules of requital by God for human actions. This is not subject to anyone’s desire or preference. Indeed, it has nothing to do with the desires of either the Muslim community or the followers of other Divine religions. Requital is based on God’s absolute justice and on the truth which yields to no one’s desire. Had truth been subject to people’s desires, the heavens and earth would have been set along the road to utter corruption.

如我们所见，这段经文在主题和处理方式上都与前一段紧密相连。另一方面，它构成了一套审慎教育方法的一部分，这套方法使穆斯林群体为其引领作用做好准备，从而凭借其更优越的教育和组织能力承担起引领人类的责任。这段经文涉及人性弱点的某些方面，以及古代蒙昧群体遗留下来的一些习俗。因此，《古兰经》帮助穆斯林群体做好准备，以便在与对立阵营的对抗中完成其使命。这正是本章在其所有主题中的终极目标，也是整部《古兰经》的终极目标。

As we see, the whole passage is closely linked, in subject matter and treatment, to the preceding one. On the other hand, it formulates a part of the judicious method of education that prepares the Muslim community for its guiding role, so that it may assume the leadership of humanity by virtue of its superior education and organisation. The passage deals with some aspects of human weakness and some of the remaining practices of the old ignorant community. Thus, the Qur’ān helps make the Muslim community ready to fulfil its task in the confrontation with opposing camps. This is the ultimate objective of this sūrah in all its themes, and of the Qur’ān as a whole.

他们的许多私下交谈都没有什么益处；除非是那些命人施舍、行善，或在人们之间调解和睦的人。凡为求取真主的喜悦而这样做的人，我们将在适当的时候赐给他丰厚的报酬。（第114节）

No good comes out of much of their secret talks; except for one who enjoins charity, or justice, or setting things right between people. To him who does this out of a longing for God’s goodly acceptance We shall in time grant a rich reward. (Verse 114)

《古兰经》中多次重复了禁止私下密谈的命令。

The order to refrain from secret talks is repeated more than once in the Qur’ān.

这里指的是一群人脱离穆斯林社群及其领导层，私下聚会，暗中商议某件事情。伊斯兰的教育与社群组织方式是：任何人都可以向先知ﷺ提出自己的问题或困难，如果事关个人，可以私下请教；如果事关公共利益，则可以公开提出。其目的在于，穆斯林社群内不应形成“小圈子”，也不应有因观念、利益、思想或目标与穆斯林社群其他成员不同而彼此隔绝的群体。

Here, it is a group of people who meet away from the rest of the Muslim community and leadership in order to decide on a certain matter in secret. The Islamic method of education and organisation in the Muslim community was such that any person could put his question or problem to the Prophet, either in private if the matter was personal, or in public, if it was of common interest. The aim was that no “pockets” should be formed within the Muslim community and that no groups be isolated by concepts, interests, ideas or aims different from the rest of the Muslim community.

穆斯林社群中的任何群体都不应在黑暗的掩护下决定任何事情，然后要么将既成事实强加给社群，要么加以隐瞒。无论这样的群体做了什么，它都无法将自己的行为隐瞒于真主，因为真主在一切情况下都与万物同在。禁止私下密谈，只是《古兰经》中若干反对此类避开穆斯林社群其他成员的秘密交易的经文之一。

No group within the Muslim community should decide on any matter under the cover of darkness, and then either confront the community with it as a fait accompli, or conceal it. Whatever such a group may do, it cannot conceal its action from God who remains present in all situations. The prohibition of secret talks in this case is only one of several Qur’ānic references objecting to such clandestine dealings, away from the rest of the Muslim community.

正是在清真寺里,穆斯林社群通常聚集在一起礼拜,并处理其社群事务。整个社群是一个开放的社会,公开处理其所有问题,但涉及与敌人军事交锋的事务,或高度私密的事务,则除外。因此,这个开放的社会始终保持清明,维护着纯净的氛围。只有那些图谋不轨、心怀恶意或试图颠覆伊斯兰指导原则的敌人,才会在这样的社群中孤立自己。而且,这些人很可能是伪信者。因此,小团体的密谈在大多数情况下都与伪善及伪信者联系在一起。

It was in the mosque that the Muslim community usually met to offer worship and to conduct its life affairs. The whole community was an open one, dealing with all its problems publicly, unless these pertained to military engagements with the enemy, or were of a highly personal and private nature. Hence, this open society remained clean, maintaining a pure atmosphere. None but conspiring enemies, harbouring ill intentions or trying to subvert Islam’s guiding principles, isolated themselves in such a community. Furthermore, these were most likely to be hypocrites. Hence, secret talks by small groups have been linked in most cases to hypocrisy and the hypocrites.

但是，对于那在正道已经明白地呈现给他之后，仍与真主的使者相抗、并遵循信士之道以外的道路的人，我将任由他走他自己所选择的道路，并让他进入火狱。那归宿是何等的恶劣！真主绝不宽恕以物配他，但除此以外的罪过，祂愿意宽恕谁就宽恕谁。

But as for him who, after guidance has been plainly conveyed to him, puts himself in contention with God’s Messenger and follows a path other than that of the believers — him shall We leave to that which he himself has chosen, and shall cause him to endure hell. How evil a journey’s end. For a certainty, God does not forgive that partners should be associated with Him, but He forgives any lesser sin to whomever He wills.

凡以物配主者，确已迷入歧途。（经文 4:115-116）

He who associates partners with God has indeed gone far astray. (Verses 115-16)

据传，这些经文降示的缘由是：巴希尔·伊本·乌拜里格（Bashīr ibn Ubayriq）加入了穆斯林的行列，之后在“正道已经明白地呈现给他”之后又背叛信仰、重回不信。于是他走上了一条与信士们不同的道路。但这段经文的表述是普遍性的，适用于每一个与真主的使者ﷺ为敌的人。与先知ﷺ对立，就是不信真主及其使命。

It is reported that the reason behind the revelation of these verses was that Bashīr ibn Ubayriq, who had joined the Muslim ranks, reverted to disbelief “after guidance has been plainly conveyed to him.” Thus, he followed a different path to that of the believers. But the statement is general and applicable to every case in which a person puts himself in contention with God’s Messenger. To be opposed to the Prophet is to disbelieve in God and His message.

阿拉伯文《古兰经》原文中所用的表达，此处译为“与使者作对”，其字面含义是采取与他人相反的立场。因此，与“真主的使者”作对，就是选择一种不同于先知所遵循的生活方式。真主的使者所传播的讯息，构成了一整套生活体系，既包括信仰和崇拜，也包括规范日常生活各个实际方面的法律准则。信仰与法律准则共同构成了这一整套体系的主体。若是采纳其中的一部分而忽略另一部分，那么整个主体乃至整个体系都将遭到毁坏。当一个人全盘否认这一体系，或是只信其中一部分而否认另一部分，只执行前者而无视后者时，他便是在与真主的使者作对。

The Arabic expression used in the original text of the Qur’ān and rendered here as being “in contention” with the Prophet means, in its linguistic sense, taking a stand opposite to that taken by another. Hence to put oneself “in contention with God’s Messenger” is to choose a life other than that followed by the Prophet. God’s Messenger has come forward preaching a message that comprises a whole system for life, including faith and worship as well as a legal code legislating for all practical aspects of daily life. The faith and the legal code together constitute the body of this whole system. Should one part of it be adopted and the other neglected, then the whole body, and indeed the whole system, are in ruin. A person brings himself in contention with God’s Messenger when he denies his system in total, or believes in parts of it and denies other parts, implementing the former and ignoring the latter.

这是真主赐予人类的恩典之一：在真主派遣使者向他们阐明祂的指引之前，他们不会注定要遭受火狱的刑罚；然而他们拒绝这指引，反而选择了虚妄。这显示了真主赐予弱小受造之物——人类——的恩典是何等广大。当人已经确认真主的指引和祂所启示的制度之真实，却仍拒绝顺从真主的使者、不肯实行神圣的制度时，他便是在与真主的使者作对。于是，真主便任他陷入迷误，听任他走自己所选择的道路，并让他与他所偏好的那些不信者同行。这正是同一节经文中所说的惩罚的实际含义："凡在正道已经明白地呈现给他之后，仍与使者相抗，并遵循信士之道以外的道路的人，我将任凭他走自己所选择的道路，并使他入火狱，那是何等恶劣的归宿。"（第115节）

本章接下来描述了阿拉伯蒙昧时代的一些迷信，以及阿拉伯人散布的关于真主收取女儿（即天使）的传说，还有他们对魔鬼、天使和偶像的崇拜。经文叙述了他们的一些仪式，例如为了向他们的神灵献祭而割开某些牲畜的耳朵，也描述了他们篡改真主创造物的行为，以及他们在真主之外信奉其他神灵的信仰。这一切都与真主赋予人类的正直本性相违背。

The sūrah now describes some of the superstitions of Arabian ignorance and the legends that the Arabs spread about God taking to Himself daughters, i.e. the angels, and the Arabs’ worship of Satan, the angels and their idols. It describes some of their rituals, such as slitting the ears of some cattle as offerings to their deities, as well as their corrupting of God’s creation, and their belief in other deities beside God. All this is contrary to the upright nature God has placed in man:

舍弃祂，他们只祈求无生命的偶像，实际上就是祈求叛逆的恶魔。祂已弃绝了他，因为他曾说："我必从你的仆人中取得我应得的一份；我必使他们迷误，必使他们生出虚妄的欲望；我要命令他们，他们就会割裂牲畜的耳朵（作为拜偶像的祭献）；我要命令他们，他们就会败坏神的创造。"凡舍弃真主而以恶魔为主宰的人，必然遭受明显的亏损。他［即

In His stead, they invoke only lifeless symbols — thus invoking none but a rebellious Satan, whom God has rejected, for he had said: “Of Your servants I shall indeed take my due share, and shall certainly lead them astray, and fill them with vain desires; and I shall command them — and they will slit the ears of cattle [in idolatrous sacrifice]; and I shall command them — and they will corrupt God’s creation. But all who take Satan rather than God for their master do incur a manifest loss. He [i.e.

…撒旦向他们许诺，并使他们充满虚妄的欲望；然而撒旦所许诺的，无非是欺骗。”（经文第117-120节）

Satan] holds out promises to them, and fills them with vain desires, but whatever Satan promises is meant only to deceive them.” (Verses 117-20)

在蒙昧时代，阿拉伯人断言天使是真主的女儿。

In their days of ignorance, the Arabs alleged that the angels were God’s daughters.

他们制作了代表这些天使的雕像，并赋予它们女性的名字，例如拉特（Al-Lāt）、欧撒（Al-`Uzza）、曼纳特（Manāt）等。随后，他们崇拜这些雕像或偶像，据称它们代表神的女儿，以求与神更加亲近。起初情况至少如此，但后来他们遗忘了原初的传说，转而崇拜雕像本身。事实上，有些人甚至崇拜制作雕像所用的那块石头。还有一些人崇拜撒旦本身。卡勒必（Al-Kalbī）提到，属于胡柴阿部落（Khuzā`ah）的穆莱哈氏族（Mulaiĥ）崇拜精灵（jinn）。

They made statues representing these angels and gave them feminine names, such as Al-Lāt, Al-`Uzza, Manāt, etc. Then, they worshipped these statues or idols, allegedly representing God’s daughters, in order to be closer to God. This was the case at least in the beginning, but then they forgot the original legend and worshipped the statues themselves. Indeed some of them worshipped the very stone from which the statues were made. Some of them also worshipped Satan himself. Al-Kalbī mentions that the clan of Mulaiĥ, which belonged to the Khuzā`ah tribe, worshipped the jinn.

这段陈述的含义更为广泛。他们之所以归附同类，是因为他们实际上是在向撒旦祈求，并从他那里获得了自己的信仰。

The statement here is of wider implication. The fact that they associated partners with God means that they actually invoked Satan and derived their beliefs from him.

这一章经文在这段讨论之后，阐述了支配行为与报应的基本伊斯兰原则。决定一个人所得报应类型的，不是空想和愿望。这里有一条根本原则，一条适用于所有人的规则，一部不偏袒任何人的律法。这一律法平等地适用于所有群体。没有任何人与真主存在特殊的血亲关系。因此，没有人可以主张特殊的恩惠，以致规则被违反或律法为其个人而被搁置。每个人都将依其行为受到报应，无论善恶。

The sūrah follows this discussion with a statement of the basic Islamic rule that governs action and reward. What determines the type of requital a person receives is not wishful thinking. There is a basic principle, a rule to apply to all and a law that favours no one. The law applies equally to all communities. No one has any special relation of kinship with God. Hence, no one may claim special favour so as to have the rule violated or the law suspended for his own sake. Everyone will be requited according to his deeds, whether good or evil.

这不一定符合你们的妄想，也不符合先前经典之民的妄想。凡作恶者，必受其报；他在真主之外，找不到任何保护者，也找不到任何援助者。无论男女，凡行善且有信仰者，必入乐园，丝毫不受亏枉。 有谁的宗教比全然归顺真主、行善、并遵循易卜拉欣的教义（他远离一切虚妄）者更好呢？真主已把易卜拉欣选为挚友。(第123-125节)

It may not accord with your wishful thinking, nor with the wishful thinking of the people of earlier revelations. He who does evil shall be requited for it, and shall find none to protect him from God, and none to bring him support. But anyone, be it man or woman, who does good deeds and is a believer, shall enter paradise and shall not suffer the least injustice. Who could be of better faith than he who surrenders himself completely to God, does what is good, and follows the creed of Abraham, who turned away from all that is false? For God has taken Abraham for a friend. (Verses 123-5)

犹太教徒和基督教徒都声称自己是上帝的子民和宠爱的人。他们还都宣称："火狱只会触碰我们几天。"（2：80）犹太教徒至今仍坚称自己是"上帝所拣选的子民"。有些穆斯林或许也曾想过，自己真的是"为人类而降生的最优秀的社会"，而且只因为自己是穆斯林，上帝必定会饶恕他们所犯的任何过错。

Both the Jews and Christians claimed to be God’s children and beloved ones. Both also claimed: “The fire will not touch us except for a few days.” (2: 80) And the Jews continue to assert that they are “God’s chosen people.” It may have occurred to some Muslims that they are truly the “best community ever raised for mankind”, and that God is certain to forgive them whatever misdeeds they may have perpetrated, simply because they are Muslims.

这些经文为三个群体的问题给出了正确的答案。唯一决定性的因素是一个人自己的行为。所有人都以同一个标准和同一个准则来衡量：全然顺服唯独的真主，行善，并遵循易卜拉欣的信仰。诚然，最好的信仰是伊斯兰，即以全然顺服和自我交托于真主为基础的易卜拉欣的信仰。最好的行为是追求完美的行为，先知ﷺ对完美作了这样的界定：“你要敬拜真主，仿佛你看见祂；如果你看不见祂，那么祂必定看见你。”先知ﷺ又说，行善在一切行为中都是必须的，即使是在宰杀牲畜以供食用时也是如此。在这种情况下，我们应当使牲畜安稳地躺卧，并磨快刀刃，使牲畜在临死时不至于遭受太多痛苦。

These verses put the question right for all three communities. The only determining factor is a person’s own deeds. All are, thus, referred to the same standard and criterion: complete submission to God alone, doing what is good, and following Abraham’s creed. Indeed, the best faith is Islam, which is Abraham’s creed based on total submission and self-surrender to God. The best deeds are those which aim for perfection, defined by the Prophet as “to worship God as though you were seeing Him, and to know that if you cannot see Him, He certainly sees you”. Doing good, as the Prophet states, is required in all actions, even when we slaughter an animal for food. In such instances, we are required to place the animal comfortably and to sharpen our blades so that the animal does not suffer much at the point of death.

“谁作恶，就必受其报应，他不能在真主之外找到任何保护者，也找不到任何援助者。”（第123节）这句经文对穆斯林而言十分沉重，因为他们从中认识到自身的软弱，也认识到：无论一个人多么善良、行了多少善功，他都难免会做出一些恶事。他们深知身为人意味着什么，因此也真正认识了自己。他们不自欺，也不掩饰自身的倾向；对内心时常感到的软弱，他们既不忽视，也不隐瞒。所以，当他们听到自己会为每一件恶行受到报应时，心中充满了深深的忧惧，仿佛此刻就要面对那结果一般，身体为之战栗。这正是他们的独特之处：他们感受后世如同就在眼前，而不仅仅把它当作终将无疑到来的某件事。在他们看来，后世近在咫尺，而非遥不可及。因此，他们对这一最为严厉的警告，感到如此痛苦不安。

“He who does evil shall be requited for it, and shall find none to protect him from God, and none to bring him support.” (Verse 123) This statement was tough on the Muslims, for in it they recognised their weaknesses and the fact that no matter how good a person is and how much good works he does, he will inevitably do some evil. They knew what it means in reality to be human. Hence, they knew themselves. They did not try to delude themselves or hide their own tendencies. Nor did they ignore or conceal the weakness they sometimes felt within themselves. Hence, they were very apprehensive when they were told that they would be requited for every bad deed they committed. They shuddered as though they were facing the results here and now. This was their distinctive characteristic: to feel the hereafter as though it were here now, and not merely as something that will eventually, without doubt, come. To them, it was close, not distant. Hence, their anguish at this most serious of warnings.

伊玛目艾哈迈德记载："有人告诉我，艾布·伯克尔对安拉的使者ﷺ说：当这节经文降示之后，谁还能够成功呢？'这不是你们的希望，也不是有经典之人的希望，凡作恶者必受其报。'我们每做一件恶事都会受到报应。"

Imām Aĥmad relates: “I am told that Abū Bakr said to God’s Messenger: How is anyone to prosper now that this verse has been revealed: ‘It may not accord with your wishful thinking, nor with the wishful thinking of the people of earlier revelations. He who does evil shall be requited for it.’ We will be requited for every bad deed we commit.

“先知说：‘愿真主饶恕你，艾布·伯克尔！难道你不生病吗？难道你不疲倦吗？难道你不感到忧愁吗？难道你不遭受磨难吗？’艾布·伯克尔作了肯定的回答，于是先知ﷺ说：‘这一切都是你所得的报偿。’”（这段圣训也由阿勒·哈基姆辑录。）

The Prophet said: `May God forgive you, Abū Bakr! Do you not fall ill? Do you not get tired? Do you not feel distress? Do you not experience hardship?’ Abū Bakr answered in the affirmative, and then the Prophet said: All that is part of your requital.’” (This ĥadīth is also related by al-Ĥākim.)

另有一段圣训记载，艾布·伯克尔说：“我与先知同在时，降下了一节经文，说：‘谁作恶，谁就必受其报，他除了真主之外，找不到任何保护者，也找不到任何援助者。’先知对我说：‘我要教你一节已经降示给我的经文吗？’我请求他教我。我每次思考这节经文时，背部都会感到剧烈的疼痛。先知说：‘艾布·伯克尔，你怎么了？’我说：‘我们中间谁没有做过恶事呢？难道我们每一件所做的恶事都要受到报应吗？’真主的使者说：‘至于你，艾布·伯克尔，还有你的同伴信士们，你们在今世都会受到这些报应，因此你们在见到真主时，不会有罪记录在你们身上。至于其他人，他们的行为将被汇总，在审判日因这些行为而受到报应。’”（由提尔米兹圣训集辑录。）

Another ĥadīth reports Abū Bakr as saying: “I was with the Prophet when a verse was revealed stating: ‘He who does evil shall be requited for it, and shall find none to protect him from God, and none to bring him support.’ The Prophet said to me, ‘Shall I teach you a verse that has been revealed to me.’ I requested him to teach it to me. I had never experienced terrible pain in my back until I had reflected on it. The Prophet said, ‘What is wrong with you, Abū Bakr?’ I said: ‘Who of us has not done bad deeds? Are we to be requited for every bad deed we perpetrate?’ God’s Messenger said: As for you, Abū Bakr, and your friends, the believers, you will be requited for all that in the life of this world, so that you will have no sin recorded against you when you meet God. As for the others, their deeds will be put together so that they will be requited for such deeds on the Day of Judgement.” (Related by al-Tirmidhī.)

本段经文最后就行为与报酬的整体问题，以及前面关于信仰与不信的问题，作出了一个评论。这一评论表明，诸天和大地的一切都属于真主，祂涵盖今世与后世的一切事物：“诸天和大地的一切都是真主的；真主确已周知万物。”（第126节）

The passage concludes with a comment on the whole question of action and reward, as well as the earlier question of faith and disbelief. This comment makes it clear that all the heavens and earth belong to God, who encompasses all that is in life and beyond it: “To God belongs all that is in the heavens and the earth; and indeed God encompasses everything.” (Verse 126)

当《古兰经》提到神的独一性时，常常同时提到一切主权、权能和权威也唯独属于神。

When the oneness of the Godhead is mentioned in the Qur’ān, it is often coupled with a mention that all dominion, power and authority also belong to God alone.

伊斯兰的一神论不仅仅关乎真主的独一性。它是一种积极的一神论，既适用于影响整个宇宙的行为，也适用于宇宙中真实而主动的权能。

Islamic monotheism does not only relate to God’s being only. It is a positive monotheism which applies to action that influences the whole universe and to real and active authority in the universe as well.

当一个人认识到天地间的一切都属于真主，祂涵盖万物，因此没有任何事物能逃脱祂的知识，也没有任何事物超出祂的能力之外时，他便有强烈的动力去承认祂是宇宙中唯一的神。这意味着，一切崇拜都只归于祂，并且通过执行祂的律法、遵从祂的命令来寻求祂的喜悦。这是必然的结论，因为万物都属于祂，都处在祂的权能之下，并在祂的监察之中。

When a person realises that to God belongs all that is in the heavens and earth, and that He encompasses everything, so that nothing escapes His knowledge or lies beyond His power, he has a strong motivation to acknowledge Him as the only God in the universe. This means that all worship is addressed to Him alone and His pleasure is sought through the implementation of His constitution and by obeying His orders. This is the logical conclusion, for everything belongs to Him, subject to His power and under His watchful eye.

有些哲学承认真主是独一无二、无有伙伴的，但其中有些却否定祂的意志、祂的知识、祂的能力、祂的主权等等。此类空洞的观念，自称为“哲学”的比比皆是。然而，任何这样的信条都是消极的，对人们的生活、道德价值与行为、情感与认知都毫无影响。它们一切皆是空洞的，仅止于其所用的言辞而已。

Some philosophies acknowledge that God is one without partners, yet some of them negate His will, or His knowledge, or His power, or His dominion, etc. Such hollow ideas, calling themselves “philosophies”, abound. However, any such creed is negative, having no effect on people’s lives, or their moral values and practices, or their feelings and perceptions. It is all hollow, going no further than the words they use to express themselves.

在伊斯兰教义中,真主是至高无上的君主,天地万物都属于祂。祂以其知识与能力涵盖一切。这种教义确保人的良知走上正确的轨道。因此,人的行为得以端正,人类生活本身也随着遵循正确的方法而兴旺。

In the Islamic doctrine, however, God is the overall King to whom all the heavens and earth belong. With His knowledge and power, He encompasses everything. Such a doctrine ensures that human conscience is set on the right track. Hence, people’s practices are set right and human life itself prospers as it follows the right method.