{不要气馁，也不要忧伤，如果你们是信士，你们必定居上风。}（3:139）

"Do not be dejected nor grieve. You shall be the uppermost if you are Believers." (3: 139)

当人读到这节经文时，首先想到的往往是它与实际战斗这种形式的圣战（Jihaad）有关；但这段经文的精神及其应用，包含的诸多层面，比这一个方面更加宏大、更加广阔。事实上，它描述的是一种永恒的心境，这种心境应当支配信士的意识、他的思想，以及他对事物、事件、价值和人的判断。

The first thought which comes to mind on reading this verse is that it relates to the form of Jihaad which is actual fighting; but the spirit of this message and its application, with its manifold implications, is greater and wider than this particular aspect. Indeed, it describes that eternal state of mind which ought to inspire the Believer's consciousness, his thoughts, his estimates of things, events, values and persons.

它描述了一种胜利的状态，这种状态应当在信士的心中始终坚定不移，无论面对任何事物、任何境况、任何标准和任何人；它也描述了信仰的优越性，以及信仰的价值高于一切源自信仰之外的其他来源的价值。

It describes a triumphant state which should remain fixed in the Believer's heart in the face of every thing, every condition, every standard and every person; the superiority of the Faith and its value above all values which are derived from a source other than the source of the Faith.

它的意思是，凌驾于地上一切偏离信仰之道的势力之上，凌驾于地上一切并非源自信仰之本的价值观之上，凌驾于地上一切未被信仰之色所染的习俗之上，凌驾于地上一切未经信仰认可的世俗法律之上，也凌驾于一切并非源于信仰的传统之上。

It means to be above all the powers of the earth which have deviated from the way of the Faith, above all the values of the earth not derived from the source of the Faith, above all the customs of the earth not colored with the coloring of the Faith, above all the laws of the laws of the earth not sanctioned by the Faith, and above all traditions not originating in the Faith.

它的意思是：无论自己弱小、人数少、贫穷，还是强大、人数多、富有，都觉得自己比别人高人一等。

It means to feel superior to others when weak, few and poor, as well as when strong, many and rich.

这里所说的，是一种不向任何叛逆力量屈服的至高意识，也不向任何社会习俗和错误传统屈服，也不向那些在人群中流行、却在信仰中没有任何依据的行为屈服。

It means the sense of supremacy which does not give in before any rebellious force, before any social custom and erroneous tradition, before any behavior which may be popular among people but which has no authority in the Faith.

在战场上的坚韧与刚强，只是这种胜利精神的众多表现之一，而这种精神正包含在真主的这段话之中。

Steadfastness and strength on the battlefield are but one expression among many of the triumphant spirit which is included in this statement of Almighty God.

通过信仰而获得的优越感，并非单纯的一次意志行为，也不是一时的兴奋，更不是转瞬即逝的激情，而是建立在存在本质之中那永恒真理之上的优越感。

The superiority through faith is not a mere single act of will nor a passing euphoria nor a momentary passion, but is a sense of superiority based on the permanent truth centered in the very nature of existence.

这一永恒的真理超越于武力的逻辑、环境的概念、社会的术语以及人们的习俗之上，因为它与永生不死的真主相连。

This eternal truth is above the logic of force, the concept of environment, the terminology of society, and the customs of people, as indeed it is joined with the Living God Who does not die.

一个社会有其支配性的逻辑和普遍的行为模式，其压力强大，其重量沉重地压在那些没有社会中某位有权势的成员庇护、或在没有强大力量支撑的情况下挑战它的人身上。

A society has a governing logic and a common mode, its pressure is strong and its weight heavy on anyone who is not protected by some powerful member of the society or who challenges it without a strong force.

公认的观念和流行的思想自有其气候，若没有一种深刻的真理感，在它的光照之下，这些观念和思想都会化为乌有，若没有一个比这些观念和思想的来源更高、更伟大、更有力的源泉相助，人们便很难摆脱它们。

Accepted concepts and current ideas have a climate of their own, and it is difficult to get rid of them without a deep sense of truth, in the light of which all these concepts and ideas shrink to nothingness, and without the help of a source which is superior, greater and stronger than the source of these concepts and ideas.

任何与社会的方向相对立的人——与其治理逻辑、普遍模式、价值与标准、思想与观念、谬误与偏差相抗衡的人——都会发现自己是一个陌生人，并且无能为力，除非他的权威来源于一个比人民更强大、比大地更永恒、比生命更崇高的源泉。

The person who takes a stand against the direction of the society - its governing logic, its common mode, its values and standards, its ideas and concepts, its error and deviations -will find himself a stranger, as well as helpless, unless his authority comes from a source which is more powerful than the people, more permanent than the earth, and nobler than life.

诚然，真主不会让信士独自面对压迫，任其在重压之下呻吟、陷入沮丧与悲痛，而是以这样的启示减轻他的一切负担：

Indeed, God does not leave the Believer alone in the face of oppression to whimper under its weight, to suffer dejection and grief, but relieves him of all this with the message:

“你们不要灰心，不要忧伤，如果你们是信士，你们必定是最占优势的。”（3:139）

"Do not be dejected nor grieve; you shall be the uppermost if you are Believers." (13:139)

这段信息既能解除他的沮丧，也能解除他的悲伤，而这两种情绪对处于这种境况中的人来说都是十分自然的。它不仅通过耐心与坚韧使他摆脱二者，还通过一种崇高感使他得到解脱：从这种崇高的高度俯瞰，压迫的权力、占主导地位的价值观、当下流行的观念、标准、规则、风俗与习惯，以及那些沉溺于错误之中的人们，似乎都显得低微。

This message relieves him from both dejection and grief, these two feelings being natural for a human being in this situation. It relieves him of both, not merely through patience and steadfastness, but also through a sense of superiority from whose heights the power of oppression, the dominant values, the current concepts, the standards, the rules, the customs and habits, and the people steeped in error, all seem low.

诚然,信士之所以居于高位,是因为他背后有权威,也因为他有指引他的源头。那么,这个世界又当如何?世人又当如何?世间盛行的价值观,人们所遵循的标准,又当如何呢?而他得到真主的启示,回归真主寻求指引,并行走在祂的道路上。

Indeed, the Believer is uppermost-uppermost on the basis of the authority which is behind him and his source of guidance. Then, what is to be said of this earth, what of the people, what of the dominant values of the world, the standards current among people, while he is inspired by God, returns to God for guidance, and travels on His path?

信徒在对世界本质的理解和认识上是最为卓越的。他所信奉的独一真主,是伊斯兰教赐予他的那种形态,是最完美的理解,也是最伟大的真理。伊斯兰信仰所描绘的世界图景,远远高于种种概念、信仰与宗教的堆砌,既非任何古今伟大哲学家所能抵达,也非拜偶像者或信奉被歪曲经典者所能获得,更非卑劣的唯物主义者所能触及。这一图景是如此明亮、清晰、优美而均衡,伊斯兰信仰的荣耀由此前所未有地闪耀出来。毫无疑问,掌握这一知识的人优于其他一切人。[参见本书作者所著《伊斯兰世界观的特征及其支柱》一书中的"Teeh wa rukam"一章。] 信徒在价值观和标准上也是最为卓越的,他以此衡量生活、事件、事物和人。他信仰的根源,是对真主及伊斯兰所描述的真主属性的认识,也是对广阔宇宙中所存在的种种实情的认识,而不仅仅局限于渺小的大地。

The Believer is most superior in his understanding and his concept of the nature of the world, for the belief in One God, in the form which has come to him from Islam, is the most perfect form of understanding, the greatest truth. The picture of the world which this Faith presents is far above the heaps of concepts, beliefs and religions, and is not reached by any great philosophers, ancient or modern, nor attained by idolaters or the followers of distorted scriptures, nor approached by the base materialists. This picture is so bright, clear, beautiful and balanced that the glory of the Islamic belief shines forth as never before. And without doubt those who have grasped this knowledge are superior to all others. [See the chapter "Teeh wa rukam." in the book, "Khasais al- Tasawwar al-Islami wa Muqawwimatuhu", by the author.] The Believer is most superior in his values and standards, by means of which he measures life, events, things and persons. The source of his belief is the knowledge of God and His attributes as described by Islam, and the knowledge of the realities prevalent in the universe at large, not merely on the small earth.

这种信仰及其崇高的意义，为信士提供了比人类所制定的有缺陷的标准更为优越、更为坚定的价值准则。那些人所知的不过是脚下的东西。他们在同一代人之中也无法在同一标准上达成一致；甚至同一个人，也会随着时刻的变化而改变他的标准。

This belief with its grandeur provides the Believer with values which are superior to and firmer than the defective standards made by men, who do not know anything except what is under their feet. They do not agree on the same standard within the same generation; even the same person changes his standard from moment to moment.

他在良知与理解上、在品德与礼仪上都最为卓越,因为他信仰拥有至美名号与属性的真主。仅此一点,便在他心中生出尊严、纯洁与清净,谦逊与敬虔,以及行善的渴望,并使他觉得自己是真主在大地上蒙受正道引导的代理人。此外,这份信仰还让他确信,回报在后世;在那样的回报面前,今世的种种苦难与一切忧伤都变得微不足道。信士的心因此而安然知足,即便他这一生看似没有取得显见的成功。

He is most superior in his conscience and understanding, in his morals and manners, as he believes in God Who has excellent names and attributes. This by itself creates in him a sense of dignity, purity and cleanliness, modesty and piety, and a desire for good deeds, and of being a rightly-guided representative of God on earth. Furthermore, this belief gives him the assurance that the reward is in the Hereafter, the reward before which the troubles of the world and all its sorrows become insignificant. The heart of the Believer is content with it, although he may pass through this life without apparent success.

他在其法律与生活体系方面也是最为卓越的。信士审视古往今来人类所知的一切，并将其与自己的法律与生活体系相比较时，便会意识到：与伊斯兰完美的体系和完备的律法相比，这一切就像孩童的玩物，或盲人的摸索。当他从自己的高处，怀着怜悯与同情，注视那迷途的人类及其无助与错误时，他心中所剩的，只有对谬误与荒诞的胜利感。

And he is most superior in his law and system of life. When the Believer scans whatever man, ancient or modern, has known, and compares it with his own law and system, he realizes that all this is like the playthings of children or the searchings of blind men in comparison with the perfect system and the complete law of Islam. And when he looks from his height at erring mankind with compassion and sympathy at its helplessness and error, he finds nothing in his heart except a sense of triumph over error and nonsense.

早期穆斯林对于空洞的排场与权势，以及那些曾奴役蒙昧时代人民的陈规陋习，所持的态度正是如此。蒙昧并不局限于某个特定的时代，而是一种状态：每当人们偏离伊斯兰的道路，无论是在过去、现在还是将来，它便会重新出现。

This was the attitude of the early Muslims toward the hollow expressions of pomp and power and the traditions which had enslaved the people of the Days of Ignorance. Ignorance is not limited to any particular age, but is a condition which reappears whenever people deviate from the way of Islam, whether in the past, present or future.

当穆吉拉·本·舒尔巴在波斯名将鲁斯塔姆的营地中，看到了蒙昧时代（Jahiliyyah）的种种形式、风尚、标准与言行时，他所作的回应便是如此。

This was the response of al-Mughira ibn Shtuba when he encountered the forms, manners, standards, and expressions of Jahiliyyah in the camp of Rustum, the famous Persian general.

阿布·乌斯曼·纳赫迪传述：穆吉拉过了桥，来到波斯军队那里，他们让他坐下，并为他向鲁斯塔姆请求接见。尽管他们战败了，却没有改变任何排场与威仪。穆吉拉上前而行。众人都身穿军装，许多人戴着王冠，穿着金线织成的衣服。地上铺着厚厚的地毯（地毯延伸至三百或四百步之长），必须穿过它才能走到统帅面前。穆吉拉上前而行，头发编成四股辫子，登上王座，坐在鲁斯塔姆身旁。侍从们扑上来，把他拽了下来。他随即说道：“我们听说你们是有见识的民族，可我看你们却是最愚蠢的民族。在阿拉伯人中，人人平等，没有谁是别人的奴隶，除非是在战场上被俘虏的人。我原以为你们像我们一样彼此平等。你们若事先告诉我，你们中有些人是另一些人的主子，那倒better，而不是像这样对待我。”

"Abi Uthman al-Nahdi reports: When al-Mughira crossed the bridge and reached the Persian army, they seated him and asked Rustum's permission for an audience. In spite of their defeat, they had not changed any of their show of pomp. Al-Mughira proceeded. The people were all in their military uniforms, many wearing crowns, and clothed in gold-threaded garments. The floor was thickly carpeted (the carpet extending to three hundred or four hundred steps) and was to be traversed to reach the general. Al-Mughira proceeded, his hair braided in four braids, and climbed on the throne and sat beside Rustum. The attendants jumped on him and pulled him down. He then said, 'We had heard that you were a sensible people, but I see that you are the most foolish nation. Among Arabs all are equal and no one is slave to another, except when one is captured on the battlefield. I imagined that you treated each other equally as we do. It would have been better if you had informed me that some of you are lords over others rather than treating me like this.

“这不是有礼貌的做法，我们也不这样做。我是应你们的请求而来，并非出于自己的意愿。我现在知道，你们的处境很脆弱，你们必将战败。任何王国若有这样的品性与心态，都无法长久维持。”在卡迪西亚战役前，拉布阿尼·本·阿米尔在鲁斯塔姆及其侍臣面前也表现出了类似的态度。

This IS not good manners, and we do not do it. I have come at your request and not on my own. I know now that your situation is weak and that you will be defeated. No kingdom can survive with this character and mentality." A similar attitude was shown by Rabati bin 'Amer in front of Rustum and his courtiers before the battle of al-Qadisyyah:

在卡迪西亚战役之前，萨阿德·本·艾比·瓦卡斯派遣拉比尔·本·阿米尔作为使者去见波斯军队的统帅兼君主鲁斯塔姆。他走进帐篷，帐内铺满地毯，悬挂着丝绸和天鹅绒的帷幔。鲁斯塔姆坐在一张金制王座上，头戴王冠，身佩宝石和珍珠。

"Before the battle of al-Qadisyyah, S'ad bin Waqqas sent Rabatl bin 'Amer as a messenger to Rustum, the commander of the Perslan army and their ruler. He entered the tent which was all carpeted and curtained with silk and velvet. Rustum sat on a golden throne, crowned and wearing precious stones and pearls.

Rabati 身穿破旧的衣服，持着盾牌，骑着一匹小马走了进来。他骑行了一段距离才下马，随后把马拴在一个大枕头上，全副武装、戴着头盔，继续前行。

Rabati, in tattered clothes, with a shield, sitting on a small horse, entered. He did not alight from his horse for some distance; then he alighted and tied the horse to a large pillow. He proceeded armed and helmeted.

他们对他说:"放下你的武器。"他回答道:"我不是自己来的,而是应你们的请求而来。如果你们不喜欢,那我就回去。"鲁斯图姆说:"让他进来。"他拄着长矛走上前来,在地毯上戳出了几个洞。鲁斯图姆问他:"你为了什么目的而来?"他回答说:"真主派遣我们,把愿意的人从侍奉人的境况中解救出来,归于唯独侍奉真主;从今世的狭隘中解救出来,进入今世与后世的广阔;从诸宗教的暴政中解救出来,进入伊斯兰的公正。"(伊本·凯西尔:《始与终》)

They said to him: 'Take off your arms'. He replied: 'I have not come on my own but on your request. If you do not like it, then I will go back'. Rustum said: 'Let him come'. He came forward leaning on his spear, making holes in the carpet. Rustum asked him: 'For what purpose you have come?" He replied: 'God has sent us to bring whoever wishes from servitude to men into the service of God alone, from the narrowness of this world into the vastness of this world and the Hereafter, from the tyranny of religions into the justice of Islam". (Ibn Kathir: Al-Bidayah wa al-Nihayah)

情势可以改变，穆斯林可能失去身体上的力量而被征服，但他心中“自己是最优越者”的意识并不会离他而去。若他仍是一名信士，他便以更高的地位去看待征服他的人。他坚信这只是暂时的境况，终将过去，而信仰必将扭转局势，那是无法逃避的。即便死亡是他的归宿，他也绝不会低下头来。

Conditions change, the Muslim loses his physical power and is conquered, yet the consciousness does not depart from him that he is the most superior. If he remains a Believer, he looks upon his conqueror from a superior position. He remains certain that this is a temporary condition which will pass away and that faith will turn the tide from which there is no escape. Even if death is his portion, he will never bow his head.

死亡降临于众人，而对他而言却是殉道。他将步入乐园，而征服他的人则将入火狱。何其不同！他听见了他慷慨的主的声音：

Death comes to all, but for him there is martyrdom. He will proceed to the Garden, while his conquerors go to the Fire. What a difference! And he hears the voice of his Generous Lord:

"不要让那些不信道者在国土上往来自如而欺骗你。那只是短暂的享受，他们的归宿是火狱，那是何等恶劣的归宿！至于敬畏主的人，他们将获得下临诸河的乐园，永居其中，这是真主所赐的款待；真主那里所有的，对于善行者而言是最好的。」(3:196-198)

"Let it not deceive you that the unbelievers walk about in the land. A little respite and their abode is Hell, and what an evil place! But for those who fear their Lord are Gardens through which rivers flow, to abide therein -a hospitality from God; and that which is with God is best for the righteous." (3:196-198)

社会可能沉溺于私欲之中，陷身于卑下的情欲里，在污秽与肮脏中打滚，却自以为获得了享受，摆脱了束缚与限制。这样的社会可能失去一切纯洁的享受，甚至失去合法的食物，最终只剩下一堆垃圾，或是尘土与污泥。信士从他的高处望去，看见世人沉没在污泥浊水之中。他或许是唯一这样看的人，然而他并不沮丧，也不悲伤，他的心也不愿脱掉自己整洁无瑕的衣裳，去与众人同流合污。他依然居于最高之处，享受着信仰的乐趣，品尝着信念的甘甜。

The society may be drowned in lusts, steeped in low passions, rolling in filth and dirt, thinking that it has enjoyment and freedom from chains and restrictions. Such a society may become devoid of any clean enjoyment and even of lawful food, and nothing may remain except a rubbish heap, or dirt and mud. The Believer from his height looks at the people drowning in dirt and mud. He may be the only one; yet he is not dejected nor grieved, nor does his heart desire that he take off his neat and immaculate garments and join the crowd. He remains the uppermost with the enjoyment of faith and the taste of belief.

信徒坚守自己的宗教，就像一个握着珍贵宝石的人，身处一个缺乏宗教、品德、崇高价值、高尚礼仪以及一切纯洁与美好之物的社会。别人嘲笑他的坚持，讥讽他的想法，取笑他的价值观，但这并不会使信徒意志消沉。他从高处俯视那些嘲笑、讥讽和取笑他的人，并说出那些在信仰这条漫长而光明的道路上走在他前面的伟大灵魂之一，即努哈（愿主赐他平安）所说的话：

The believer holds on to his religion like the holder of a precious stone in the society devoid of religion, of character, of high values, of noble manners and of whatever is clean, pure and beautiful. The others mock his tenacity, ridicule his ideas, laugh at his values, but this does not make the Believer weak of heart: and he looks from his height at those who mock, ridicule and laugh, and he says, as one of the great souls-those who preceded him on the long and bright path of faith, Noah (peace be on him), said:

"你们嘲笑我们！但我们也将嘲笑你们，正如你们嘲笑我们一样。"（11:38）

"You ridicule us! Yet indeed we shall ridicule you as you ridicule." (11:38)

他会看到这条光明之路的尽头，也会看到黑暗之路的尽头，正如真主的话语所言：

And he sees the end of this bright path, and also the end of the dark path in the words of God:

罪人过去常嘲笑信士们，在经过他们身边时互相使眼色，回到自己家人那里时又拿信士们开玩笑。他们看见信士们时便说："这些人一定是迷途者。"然而，他们并未被派来监督这些人。今天，信士们嘲笑不信道者，他们坐在卧榻上注视着他们。不信道者是否得到了他们过去所作所为的报应？（83:29-36）

"The criminals used to laugh at the Believers, wink at them in passing, and joke about them when they returned to their families. When they saw them, they used to say: "Certainly these people are astray". Yet they were not sent as watchers over them. Today the Believers laugh at the unbelievers, and watch them while sitting on couches. Did the unbelievers get their reward according to what they used to do"? (83:29- 36)

在此之前，《古兰经》已经告诉我们不信道者对信道者所说的话：

Before this, the Holy Qur'an told us what the unbelievers said to the Believers:

当我们清晰的经文被诵读给他们听时,不信道者对信道者说:"两群人之中,谁的地位更高,谁的集会更好?"(19:73)

"When Our clear verses are recited to them, the unbelievers say to the Believers: 'Which of the two parties is superior in station, better in assembly?" (19:73)

哪一方是对的?是不信穆罕默德的那些大人物,还是聚集在他周围的穷人?哪一方是对的?是纳德尔·本·哈里斯、阿慕尔·本·希sham、瓦利德·本·穆吉拉和艾布·苏福扬·本·哈尔卜吗?还是毕拉勒、阿玛尔和赫巴卜?如果穆罕默德的召唤是更好的,那么跟随他的难道只会是这样一些在古莱什人中没有任何权势或地位的人吗?他们聚集在阿尔加姆的house这样卑微的地方,而他们的反对者则是议会大厅安德瓦(al-Nadwah)的主人,那是一个伟大而光荣的集会场所,他们拥有权力、威望和尊贵?

Which of the two parties? The great men who do not believe in Muhammad, or the poor who assemble around him? Which of the two parties? Al-Nadr bin al-Harith and 'Amr bin Hisham and al-Walid bin al- Mughira and Abu Sufyan bin Harb? Or Bilal and 'Ammar and Khabbab? If the call of Muhammad had been better, would only such people have followed him who did not have any power or position among the Quraish, who assembled in such a lowly place as the house of al-Arqam, while their opponents were the lords of al-Nadwah, the great and glorious assembly hall, and they possessed power, authority and grandeur?

这就是这个世界的逻辑，是任何时代、任何地方那些看不见更高境界之人的逻辑。信仰独立于世俗诱惑的浮华与光彩之外，这是真主的智慧：诸如亲近统治者、获得政府的恩宠、赢得民众的拥戴，或满足私欲。信仰之路只有奋斗、努力、战斗与殉道。愿意接受的人便接受吧，他心中须确信，这一切纯粹是为了真主，而非为了世人，也非为了人们所珍视的诱惑与吸引。那些贪求享乐与利益、贪慕虚荣与排场、追逐财富与产业、看重世人的考量（而这些在真主的天平上却轻如鸿毛）的人，就让他远离它吧。

This is the logic of this world, the logic of those of any age or any place who cannot see the higher horizons. It is the wisdom of God that belief remains independent of the glitter and glamour of worldly allurements, such as closeness to the ruler, favor from the government, popularity among the people or the satisfaction of desire. It is only striving, hard work, fighting and martydom. Let him accept it who may accept, who has the certainty in his heart that this is purely for the sake of God and not for the sake of people, or for the allurements and attractions so dear to people. Let him stay away from it who desires pleasures and benefits, and who is greedy for pomp and show, and who is after wealth and possessions, and who gives weight to the considerations of men although these may be light in the balance of God.

诚然，信士不会从他人那里借取自己的价值观、理念和标准，从而受制于人们的评价；他从人们的主宰那里取得这些，而这已足够。他也不会追随世人的私欲，从而随着他们善变的欲望而摇摆；他依靠真理坚定不移的准绳，它不会动摇，也不会偏向一边。诚然，他的灵感不来自这个短暂而有限的世界；他灵魂的灵感来自宇宙的源泉。那么，当他与人们的主宰、真理的准绳以及宇宙的源泉紧紧相连时，他的灵魂怎会感到沮丧，他的心中怎会有忧伤呢？

Indeed, the Believer does not borrow his values, concepts and standards from people so that he is dependent on the estimation of people; he takes them from the Sustainer of the people, and that is sufficient for him. He does not follow the desires of men so that he has to fluctuate with their changing desires; he depends on the firm balance of the truth which does not fluctuate or lean to one side. Indeed, his inspiration does not come from this passing and finite world; the inspiration of his soul comes from the fountainheads of the universe. Then how can he find dejection in his soul or grief in his heart, while he is linked to the Sustainer of the people, the balance of truth, and the fountainheads of the universe?

诚然，他与真理同在。真理之外还有什么？除了谬误，别无他物。让谬误掌握权势吧，让它拥有它的鼓与旗帜，让它拥有它的人群与暴民；但这一切都无法改变真理分毫。诚然，他与真理同在；除了错误，真理之外别无他物，而信士不可能舍真理而取错误。他是信士，无论处境与条件如何，他都不会以错误换取真理。

Indeed, he is with the truth - and what is beyond the truth but falsehood? Let falsehood have power, let it have its drums and banners, and let it have its throngs and mobs; all this cannot change anything of the truth. Indeed, he is with the truth, and nothing is beyond the truth except error, and the Believer cannot prefer error to the truth. He is a Believer, and whatever be the conditions and the situation, he cannot exchange error for the truth.

"我们的主啊！在你引导我们之后，不要让我们的心偏离正道，求你从你那里赐予我们慈恩，你确是至大的赐予者。我们的主啊！你必定会在那无可置疑的日子里集合世人，真主必不违背他的应许。"(3:8-9)

"Our Master! Do not let our hearts waver after You have guided us, and bestow on us mercy from Yourself; indeed You are the Bestower. Our Master! You will gather mankind on the Day about which there is no doubt; indeed God does not fail in His promise." (3:8-9)