这段经文与前面两段紧密相连，实际上是对它们的补充。若不是我们想突出伊斯兰所阐明的国际关系，我们本可以把这三段合并在一起讨论。这里的主题是迁徙到伊斯兰之地。那些已经接受伊斯兰、却仍留在战争之地自己家中的人，被强烈敦促加入麦地那的穆斯林群体。麦地那的穆斯林正为真主的事业而努力奋斗，献出生命和财产。经文明确要求他们放弃在麦加相对安逸的处境，那里有他们的家人和部族。经文中所描述的“消极留守”者，或许正是这些人。因为在麦地那，并没有“消极留守”的穆斯林，只有伪信者，而他们的情况已在前一段经文中以截然不同的语气讨论过了。

This passage is closely connected to the two passages that precede it. Indeed, it complements them. Had it not been for our concern to highlight international relations as outlined by Islam, we would have joined all three passages together. The subject matter here is migration to the land of Islam. Those who had accepted Islam, but who still remained in their homes in the land of war are strongly urged to join the Muslim community in Madinah which was striving hard for God’s cause, sacrificing their lives and possessions. They are clearly required here to abandon their relatively more comfortable positions in Makkah, where they lived with their families and clans. These were perhaps the ones who are described in these verses as “remaining passive”. For, there was no Muslim “remaining passive” in Madinah, other than the hypocrites whose situation was discussed in a totally different tone in the preceding passage.

这第一点之后，是对那些仍留在不信之地的人发出的严厉警告。他们明明有能力加入穆斯林的群体，在那里增强信士的力量，却依然选择留守。尽管如此，他们在自己的家中安然无恙，直到灵魂被天使取走，而那时他们仍处于“自欺”的状态。他们的归宿是火狱，经文将其描述为最恶劣的归处。

This first point is followed by a stern warning to those who stay in the land of unfaith. This they do despite their ability to join the Muslim community where they can add to the strength of the believers. Nonetheless, they remain safe in their homes until their souls are gathered by the angels, still in a condition of “wronging themselves”. Their abode is hell which is described as an evil destination.

随此之后,对于任何为侍奉祂的事业而迁徙的人,真主都给予了保障。这一保障从他离开家园的那一刻起生效,他的唯一目的,就是加入信士的行列。这一保障涵盖了任何踏上如此冒险而代价高昂之旅的人所可能怀有的种种恐惧。显然,本章沿着同一条主线展开,即圣战,也就是为真主之道而奋斗,以及信士为加入那些从事此类奋斗之人的行列而迁徙。本章还对穆斯林社会与留在其领土之外的其他人之间的关系作出了规定,其中也包括那些选择不迁徙的穆斯林。

Following this, we have a guarantee from God to anyone who migrates to serve His cause. The guarantee is effected from the moment he leaves home, having no purpose other than joining the camp of believers. The guarantee deals with all the fears entertained by anyone who undertakes such a risky and costly adventure. It is clear that the sūrah follows the same thread of jihād, or striving for God’s cause and migration by believers to join the ranks of those who are engaged in such striving. It also legislates for relations between the Muslim community and others who remain outside its land, including Muslims who have chosen not to migrate.

文中还讨论了在恐惧之中的拜功，无论是在战场上，还是在前往信士之地的途中。在这些危急时刻谈论拜功，表明伊斯兰教对拜功的重视程度。这样便营造出一种心理状态，使信士能够面对敌人所带来的真实危险，而敌人时刻保持警惕，伺机抓住穆斯林稍有分心之机。

The passage also discusses prayer in a state of fear whether in the battlefield or on the way to the land of the believers. To speak about prayer at these critical times shows how seriously Islam views prayers. This creates a psychological state which enables believers to face the real dangers posed by their enemies who are always on the alert, trying to seize upon any lapse of concentration on the part of the Muslims.

信士中那些不参战的人，除了残障者，与那些以财产和生命为主道而奋斗的人并不相等。真主使以财产和生命奋斗的人高出那些不参战的人一个等级。真主对每一方都许诺了至善，然而真主以巨大的报酬使奋斗者优于不参战者：

Those of the believers who remain passive, other than the disabled, are not equal to those who strive hard in God’s cause with their possessions and their lives. God has exalted those who strive hard with their possessions and their lives far above the ones who remain passive. To each God has promised the ultimate good, yet God has preferred those who strive hard over those who remain passive with a mighty reward:

荣耀的层次、罪的赦免，以及祂的恩典。真主是至赦的，是至慈的。（经文95-96节）

degrees of honour, forgiveness of sins and His grace. God is Much-Forgiving, Merciful. (Verses 95-6)

这段陈述论及穆斯林群体中的一种特殊情况:一些人在为真主之道而奋斗时,不愿承担所需的义务,即献出财产和生命。这可能是指那些宁愿留在家中、不迁往麦地那的人,以便保住他们的产业和财物。不信道者不允许迁往麦地那的人带走任何财产,他们不得不舍弃全部所有。另一些人可能宁愿留在家中,以免承受迁徙的艰辛和风险。不信道者很少允许穆斯林迁徙。在大多数情况下,他们会囚禁并虐待穆斯林,或者更确切地说,当他们怀疑穆斯林打算离开时,便加剧对他们的虐待。 就经文中所指"袖手旁观"的信士而言,我们更倾向于这种看法。这也可能是指穆斯林群体中一些没有积极表示愿意为真主之道献出财产和生命的人。这显然不包括前文提到的、曾试图劝阻穆斯林为真主之道而奋斗的伪信士。这一描述可能同时指两地中两类不愿做出必要牺牲的人。

This statement addresses a special case within the Muslim community wherein some elements had demonstrated their reluctance to meet the obligations required in striving for God’s cause, requiring sacrifice of both possessions and lives. This may be a reference to those who preferred to stay at home and not migrate to Madinah, so that they could hold on to their property and possessions. The unbelievers did not allow anyone who migrated to Madinah to take any part of their wealth. They had to abandon all their possessions. Others may have preferred to stay at home to spare themselves the hardship and risks of migration. Rarely did the unbelievers allow the Muslims to migrate. In the majority of cases, they imprisoned and ill-treated them, or, more accurately, they intensified their ill-treatment when they suspected that they intended to leave. We are more inclined to this view with regard to what is meant by the reference to those believers who “remain passive”. It may also refer to some people within the Muslim community who did not readily show their willingness to sacrifice their possessions and their lives for God’s cause. This obviously excludes the hypocrites who were mentioned in the preceding passage and who tried to dissuade the Muslims from striving for God’s cause. The description could mean both groups of people in both lands who were not ready to make the necessary sacrifices.

虽然这节经文针对的是一种特殊情况，但它以一般原则的形式表述，并不局限于某个特定的时代或某个特定的群体。因此，这节经文所呈现的是一条原则，说明真主在任何时代、任何地方如何看待信士。经文清楚地区分了真正的信士与那些消极怠慢、不愿为主道牺牲自己和财产的人，尽管后者并无任何障碍阻止他们参加圣战并付出必要的牺牲。这些人当然不同于那些挺身而出、竭尽所有、努力奋斗的人。

Although this verse addresses a special case, it is phrased in the form of a general principle that is not restricted to a particular time or a particular community. What we have in this verse, then, is a principle, describing how God views the believers at any time or place. A distinction is clearly made between true believers and those who remain passive, reluctant to sacrifice themselves or their possessions for God’s cause despite having no disability to prevent them from joining in the jihād and making the necessary sacrifices. These are certainly unlike those who come forward and strive hard with all they have.

为了真主的事业而竭力奋斗的人，凭借真主的应许，必定获得真正的荣耀；而那些无所作为的人，则不可能企及这样的境界。

Those who strive hard for God’s cause are certain, by God’s promise, to achieve real glory, while those who remain passive cannot aspire to anything similar.

此外，巨大的回报、真主（God）的赦免以及丰厚的慈悯，都被高高地提了出来。所有这些都指向两个重要的事实。 Wait: the system says write "God" and never "Allah", and translate "God" as the Chinese word for God. Correct output should use 神 or 真主? Chinese word for God in Simplified Islamic texts is 安拉 for Allah; "God" is 神. Fix accordingly. 此外，巨大的回报、神的赦免以及丰厚的慈悯，都被高高地提了出来。所有这些都指向两个重要的事实。

Moreover, the prospect of great reward, the forgiveness of sins by God and abundant mercy is raised high. All this points to two important facts.

第一点是，这些经文所涉及的，是穆斯林社群中的真实情况。这应当使我们更加认识人性。一个人或一个群体可能达到很高的信仰标准，但仍然需要不断的关照，以应对可能妨碍履行责任的任何弱点或懈怠，尤其是那些全心全意为主的事业而奋斗、牺牲生命和财产的责任。一个人或一个群体出现这种软弱、懈怠或未能积极投身奉献的情况，不应使我们对他们日后的积极回应失去希望，也不应使我们轻视他们。只要真诚与认真的意愿仍然存在，愿意留在穆斯林社群之中，并积极地面向真主，我们就不应放弃他们。然而，我们也不能就此接受这种软弱、懈怠和失职是人性的一部分，而无所作为。

The first is that these verses were dealing with real cases within the Muslim community. This should make us better aware of human nature. An individual or a community may achieve a high standard of faith, but remain, nevertheless in need of constant care to deal with any weakness or complacency which may hamper the fulfilment of duties, especially those of striving hard to serve God’s cause with complete dedication, sacrificing life and wealth. That such feelings of weakness, complacency or failure to come forward with dedicated service should overtake a person or a community need not cause us to lose hope of their positive response later on or make us look down on them. As long as sincerity and serious willingness to remain with the Muslim community and to deal positively with God remain, we must not give up on them. Yet we cannot just accept that such weakness, complacency and failure are part of human nature without doing anything about it.

我们仍需激发人性去追求崇高，去努力达到最高的标准。这种激励可以采取各种可能的方式与形式，正如我们在《古兰经》的方法中所见，而这一方法本身便体现了神圣的智慧。

We still have to motivate that nature to seek the sublime and to reach for the highest standard. Such motivation can take all possible ways and forms as we see in the Qur’ānic method that, itself, reflects Divine wisdom.

另一个事实是伊斯兰教所赋予的价值：为服务真主的事业而竭力奋斗，以及这可能涉及的献出财产与生命。真主之所以如此看重这种价值，是因为祂完全明白这种尽心的服务在现实中意味着什么，祂也了解人性，以及那些始终敌视伊斯兰教的各种势力的本质。

The other fact is the value which Islam assigns to striving hard to serve God’s cause and what that may involve of sacrificing wealth and life. God gives it such a high value because He is fully aware of what such a dedicated service means in practical terms and He knows human nature and the nature of the forces which are always hostile to Islam.

随后，本章考察那些保持消极、留在不信之地而不迁往伊斯兰之地的人。他们之所以留下，或是为了照看自己的财产和利益，或是出于内在的软弱，使他们不愿承担艰巨的迁徙任务。若他们愿意牺牲，本可以迁移，但他们却滞留不去，直到天使奉命来取他们的灵魂。此处对他们的描述带有贬低之意，这本应足以激励他们中的任何一人离开邪恶之地，加入信士的行列。

The sūrah then examines the case of those who remain passive, staying in the land of unfaith instead of migrating to the land of Islam. Their motives for so staying behind are to look after their property and interests, or an inherent weakness which makes them unwilling to undertake the arduous task of migration. Had they been willing to sacrifice, they would have been able to migrate, but they stay put until the angels are instructed to gather them in death. They are portrayed here in a derogatory way, which should have been enough to motivate any one of them to flee from the land of evil to join the ranks of the believers.

至于那些在自欺之时被天使取去灵魂的人，天使会说：“你们曾经在做什么？”他们会回答：“我们在地上被欺压。”（天使）会说：“真主的大地不是很宽广，让你们可以迁移到别处定居吗？”这些人的归宿是火狱，那是何等糟糕的归宿。唯有那些真正无助的男人、女人和儿童，既无计谋，也找不到出路。真主或许会饶恕他们，因为真主确实是至为宽恕、至为赦宥的。（经文第97-99节）

To those whom the angels gather in death while they are still wronging themselves, the angels will say: “What were you doing?” They will answer: “We were oppressed on earth.” (The angels) will say: “Was not God’s earth so spacious that you might have migrated to settle elsewhere?” Such will have their abode in Hell, a certainly evil end. Excepted are the men, women, and children who, being truly helpless, can devise nothing and can find no way. These God may well pardon, then, for God is indeed most Lenient, Much-Forgiving. (Verses 97-99)

这些经文所说的，是一个真实的情况：在先知迁徙、伊斯兰国家建立之后，麦加及阿拉伯半岛其他地方仍有一些穆斯林留了下来。他们不愿为此舍弃财产和利益，因为多神教徒不允许迁徙者带走任何财物。其中一些人可能畏惧迁徙的后果，因为多神教徒时刻保持警觉，设法阻拦任何想要前往麦地那的穆斯林。然而，也有一些人太过软弱，无法迁徙，其中包括老人、妇女和儿童，他们找不到逃脱的途径。

These verses are speaking of a real situation that existed in Makkah and elsewhere in the Arabian peninsula after the Prophet’s migration and the establishment of the Islamic state. There were still some Muslims who stayed behind, unwilling to sacrifice their property and interests because the unbelievers did not allow those who migrated to take any possessions with them. Some of them might have feared the consequences of migration, because the unbelievers were ever watchful, trying to turn hack any Muslim who sought to leave for Madinah. Some, however, were too weak to migrate. Among them were the elderly, women, and children who could not find a way of escape.

由于无法抓住先知和他的圣门弟子们,也无法阻止穆斯林国家的建立,当穆斯林迁往麦地那后,古莱什的多神教徒便加紧迫害留在麦加的穆斯林,尤其是新生的穆斯林国家开始拦截古莱什的商队之后。穆斯林在白德尔战役中取得了辉煌的胜利,麦加的不信道者便变本加厉地拷打那些留下的穆斯林,企图迫使他们重新拜偶像。其中一些人屈服于压力,觉得不得不至少假装自己已不再是穆斯林,并与不信道者一同参加他们的偶像崇拜活动。在没有可以迁徙的国家时,允许他们以这种放弃伊斯兰的假象自保。然而,在那个国家建立之后,这种伪装便不再被接受,尤其是在具备迁徙条件的情况下。迁徙使他们能够宣告自己是穆斯林,并依照信仰的原则生活。

Unable to seize the Prophet and his Companions when they migrated to Madinah and unable to prevent the establishment of the Muslim state, the unbelievers turned the screw on those Muslims who stayed behind, especially when the new Muslim state began to intercept the Quraysh’s trade caravans. When the Muslims were able to score their resounding victory at Badr, the unbelievers in Makkah escalated their torture of those Muslims who were left behind, trying to force them to return to idol worship. Some of them succumbed to the pressure, feeling compelled to at least pretend that they were no longer Muslims and taking part with the unbelievers in their idolatrous practices. This facade of having rejected Islam was permitted them when they had no state to which they could migrate. However, after the establishment of that state, such pretence was no longer acceptable and especially when the means to migrate were available. Migration enabled them to declare that they were Muslims and to live according to the principles of faith.

该章继续讨论人性中那些使人对迁徙的艰难与困苦心生忧虑的方面。它描绘了那些宁愿在故土忍受迫害、甚至因此可能背离伊斯兰的人，其情景令人心生鄙夷与恐惧。接下来的经文则试图消除这种犹豫，向任何为了侍奉真主的事业而离开家乡的人给予安慰：无论他是否抵达目的地，还是在途中死去。真主保证，这样的迁徙者从离开家园的那一刻起就会获得回报，并承诺他将找到许多避难之所和丰厚的给养。"凡为真主的事业而迁徙的人，必在地上找到许多避难之所和丰厚的给养。谁为逃避邪恶而离开家园，走向真主和祂的使者，然后死亡降临于他，他的报酬必在真主那里为他存留。"

The sūrah continues its task of treating those aspects of human nature that continue to raise apprehensions of the difficulties and hardships of migration. It depicts those who prefer to suffer persecution in their homeland, which may end in their turning away from Islam, in a scene which evokes feelings of contempt and fear. The next verse tries to counter that reluctance by giving reassurance to anyone who sets out from his homeland only to serve God’s cause, whether he arrives at his destination or dies on the way. God guarantees the reward to such a migrant from the moment he leaves home and promises him that he will find many places of refuge and abundance. “Anyone who migrates for God’s cause will find on earth many places for refuge and great abundance. He who leaves his home, fleeing from evil unto God and His Messenger, and is then overtaken by death, his reward is reserved for him with God.

真主是至赦的，是至慈的。（第100节）

God is Much-Forgiving, Merciful.” (Verse 100)

我们在这节经文中看到，《古兰经》以务实的态度面对人类的问题，针对当时环境下即将迁徙者通常会有的忧虑作出回应。任何在任何时代踏上这样旅程的人，可能会有相同或类似的忧虑。经文以非凡的清晰与明了向我们讲述。迁徙者所害怕的事情，没有一件被掩盖。任何危险，包括死亡在内，都没有被轻易地一笔带过。经文通过其他事实，以及来自真主亲自的保证，给予了安慰。

We see in this verse how the Qur’ān, in its realistic approach to human problems, addresses the normal apprehensions of someone embarking on migration in the sort of circumstances which prevailed at that time. The same or similar apprehensions may beset anyone who embarks on such a journey at any time. It addresses us with remarkable clarity and lucidity. Nothing that the migrant fears is concealed. No danger, including that of death, is dismissed out of hand. Reassurance is provided through other facts and through a guarantee from God Himself.

迁徙必须是“为了真主的事业”。这是唯一能获得回报的迁徙方式。它不是为了经济利益、为了逃避问题、为了沉溺于肉体享乐，或为了任何其他世俗目的而进行的旅程。当迁徙的目的确定是为了服务真主的事业时，迁徙者必然会找到许多安身之处和丰厚的给养。他不会觉得整个世界都缩小成了一个狭窄逼仄的地方。他也不会无能为力，无法谋生：“凡为主道而迁徙的人，必在大地上找到许多避难之所和丰厚的资源。”（第100节）

Migration must be “for God’s cause”. This is the only type of migration which earns a reward. It is not a journey for financial gain or for evading problems, or for indulging in carnal pleasures or for any other worldly concern. When the purpose of migration is definitely serving God’s cause, the person who undertakes it will inevitably find many places of refuge and great abundance. He does not feel that his whole world has shrunk into a small, tight place. Nor is he helpless, unable to earn his living: “Anyone who migrates for God’s cause will find on earth many places for refuge and great abundance.” (Verse 100)

当你们在大地上旅行时，如果担心不信道的人会加害于你们，那么你们缩短拜功，也无罪过。不信道的人确是你们明显的敌人。当你在他们中间，为他们领拜的时候，让他们中的一伙人与你同站着，并带着他们的武器。他们叩头之后，让他们转到你们的后面去；让那尚未礼拜的另一伙人过来与你一同礼拜，并让他们小心戒备，带着武器。不信道的人希望你们疏忽了武器和行装，以便他们乘机猛攻你们一次。如果你们因下雨或患病而感到负担，那么放下武器，也无罪过；但你们务必要小心戒备。真主已为不信道的人预备了屈辱的刑罚。（101-102节）

When you go forth on earth, you will incur no sin by shortening your prayers, if you have reason to fear that the unbelievers may cause you affliction. Truly, the unbelievers are your sworn enemies. When you are with the believers and about to lead them in prayer, let one group of them stand up with you, holding on to their weapons. Then, after they have prostrated themselves, let them be behind you, while the other group, who have not yet prayed, shall come forward and pray with you, and let these be on their guard, holding on to their weapons. The unbelievers would love to see you oblivious of your weapons and your equipment, so that they might swoop on you with one assault. But it is no offence for you to lay down your arms [while you pray] if you are bothered by heavy rain, or suffering from illness; but you must always be on your guard. God has prepared humiliating suffering for the unbelievers. (Verses 101-102)

在此处,这一章经文谈到真主给予那些迁徙或在地上外出者的一种通融:无论是为圣战(jihād)还是为经商而外出,若他们担心被不信道者俘虏,或担心遭受苦难和压力而被迫背弃信仰,便可减少礼拜。这与缩短礼拜不同。缩短礼拜是给予任何旅行者的通融,无论他是否担心不信道者的威胁。经文所指的通融属于一种特殊类型。"你们在地上旅行的时候,如果你们恐怕不信道者加害于你们,那么你们缩短拜功,是无罪的。不信道者确是你们的明显的仇敌。"(第101节)

At this particular juncture, the sūrah speaks of the concession God gives to those who migrate or go forth on earth, either on jihād or on business, should they fear being taken prisoner by the unbelievers or fear being subjected to hardship and pressure to turn away from their faith. The concession is to reduce prayer. This is different from shortening prayers, which is a concession given to any traveller, whether he has anything to fear from the unbelievers or not. The concession to which the passage refers is a special type. “When you go forth on earth, you will incur no sin by shortening your prayers, if you have reason to fear that the unbelievers may cause you affliction. Truly, the unbelievers are your sworn enemies.” (Verse 101)

一个在世间行走的人，始终迫切需要与他的主保持良好的关系。这样的关系能帮助他完成所要做的事，并补充他的准备与防范。祷告是人与真主最亲近的联系，也是穆斯林在遭遇艰难与困苦时被邀请用来武装自己的武器。每当他们有所畏惧或有艰巨的任务要完成时，真主告诉他们：“你们当凭借坚忍和礼拜求助。”（2：45）

A person who goes forth on earth always needs badly to maintain a proper relationship with his Lord. Such a relationship helps him to accomplish what he sets out to do, and complements his preparations and precautions. Prayer is the closest contact a man has with God and it is the weapon with which Muslims are invited to equip themselves when they encounter hardships and difficulties. Whenever they have something to fear or a difficult task to accomplish, God tells them: “Seek strength in perseverance and in prayer.” (2: 45)

在恐惧之中（如交战时）如何举行礼拜，学者们持有不同的观点。然而，这些观点都以这段经文为依据。我们只概述其大体框架，不再详述各种提出的具体形式。

There are various views held by different scholars as to how prayer should be conducted in a state of fear, as at the time of fighting. However, they are all based on this text. We will limit ourselves to the general outline, without going into the various forms suggested.

当你与信士们同在，并为他们领导拜功时，让他们中的一队与你一同站立，并持着他们的武器。待他们叩头之后，让他们转到你的后面；另一队尚未拜过的人，则上前与你一同拜功，而这些人应当戒备，并持着他们的武器。（第102节）

When you are with the believers and about to lead them in prayer, let one group of them stand up with you, holding on to their weapons. Then, after they have prostrated themselves, let them be behind you, while the other group, who have not yet prayed, shall come forward and pray with you, and let these be on their guard, holding on to their weapons. (Verse 102)

这段经文表明，当先知在战时带领信士们礼拜时，他们中的一部分人与先知一同参加第一拜，而另一部分人则站在他们身后，手持武器保护他们。第一批人完成第一拜后，便退后去接替守卫的职责，而先前守卫他们的另一批人则上前与先知一同完成一拜。当伊玛目完成两拜时，他便结束了礼拜。随后，第一批人在另一批人的守卫下完成第二拜。待他们礼拜完毕，第二批人在第一批人的守卫下完成他们的第二拜。如此，两批人都与先知一同礼拜了，同样的道理也适用于那些继承他为国家元首的人，以及穆斯林军队的指挥官们。

The verse suggests that when the Prophet leads the believers in prayer in battle, a section of them join him in the first rak`ah, while the other section stand behind them, weapons in hand, to protect them. When the first group complete the first rak`ah, they step back to take over the guard duty, while the other group who were guarding them step forward to join the Prophet in praying one rak`ah as well. When the imām finishes his two rak`ahs, he concludes his prayers. Then the first group complete their prayer with a second rak`ah, guarded by the second group. When they have finished, the second group completes their second rak`ah, while they are guarded by the first group. In this way, both groups have joined the Prophet in prayer, and the same applies to those who succeed him as heads of state or with the commanders of the Muslim armies.

穆斯林必须始终保持警惕，这一点受到了极大的重视：“让他们戒备，并手持武器。不信道者希望你们疏忽于武器和装备，以便他们一举向你们发动突袭。”（第102节）这句经文说明了不信道者一直怀有的愿望。几个世纪以来，这一点已得到证实。正因如此，真主在第一代穆斯林制定总体作战计划时，特意向他们加以说明。有时，真主甚至还规定了作战的具体行动方案，正如我们所见，经文中有详细的指示，说明穆斯林处于恐惧之中时应当如何礼拜。

Great emphasis is placed on the fact that Muslims need always to be on their guard: “Let these be on their guard, holding on to their weapons. The unbelievers would love to see you oblivious of your weapons and your equipment, so that they might swoop on you with one assault.” (Verse 102) This statement speaks of a wish always entertained by the unbelievers. This has been confirmed across the centuries. It is for this reason that God takes care to explain it to the first Muslim generation as He defines their general plan of the battle. He even occasionally lays down their operational plan, as we have seen in the detailed instructions outlining how the Muslims should offer their prayers when they are in a state of fear.