每个国家、每个时代的伊斯兰宣教者，都应当思考伊斯兰历史中的一个特定方面，并深入地加以研究。这与邀请人们归信伊斯兰的方法以及对人的培育方式有关。

The callers to Islam in every country and in every period should give thought to one particular aspect of the history of Islam, and they should ponder over it deeply. This is related to the method of inviting people to Islam and its ways of training.

在某一时期，这一信息培育出了一代人——圣门弟子这一代，愿真主喜悦他们——这在伊斯兰教历史上，乃至整个人类历史上，都是无与伦比的。此后，再也找不到另一代人能达到这样的水准。诚然，在历史上我们偶尔能找到一些这种水准的个人，但在某一地区大量此类人物同时存在的情况，再也不曾出现，就像伊斯兰教最初时期那样。

At one time this Message created a generation - the generation of the Companions of the Prophet, may God be pleased with them - without comparison in the history of Islam, even in the entire history of man. After this, no other generation of this caliber was ever gain to be found. It is true that we do find some individuals of this caliber here and there in history, but never again did a great number of such people exist in one region as was the case during the first period of Islam.

这是一个显而易见、众所周知的历史事实，我们应当深入思考，以便探寻其中的奥秘。

This is an obvious and open truth of history, and we ought to ponder over it deeply so that we may reach its secrets.

《古兰经》这一使命的经典仍在我们手中，安拉的使者（愿主福安之）的圣训，即他在实际事务中的指引，以及他神圣生平的历史，也仍在我们手中，正如它们曾在第一代穆斯林群体手中一样，那一代人的历史此后再也无法重现。唯一的不同在于安拉的使者（愿主福安之）本人；但这就是秘密所在吗？

The Qur'an of this Message is still in our hands, and the Hadith of the Messenger of God - peace be on him, i.e. his guidance in practical affairs, and the history of his sacred life are also in our hands, as they were in the hands of the first Muslim community whose equal history could not produce again. The only difference is the person of the Messenger of God - peace be on him; but is this the secret?

如果先知本人——愿主赐他平安——对这一信息的确立与完成是绝对必不可少的，那么真主就不会使伊斯兰成为普世的信息，不会将其定为全人类的宗教，不会赋予它人类最后一份天启信息的地位，也不会使它成为这个星球上所有居民在各方面事务中直至末日的指引。

Had the person of the Prophet - peace be on him - been absolutely essential for the establishment and fruition of this message, God would not have made Islam a universal message, ordained it as the religion for the whole of mankind, given it the status of the last Divine Message for humanity, and made it to be a guide for all the inhabitants of this planet in all their affairs until the end of time.

真主已承担起保存《古兰经》的责任，因为祂知道伊斯兰教即使在先知时代之后，仍能够确立，并且能够造福人类。因此，祂在先知传达使命二十三年之后，将他召回到祂的慈悯之中，并宣布此宗教有效，直至末日。所以，真主的使者ﷺ的离世，并不是这一现象的真正原因，也无法解释这一现象。

God has taken the responsibility for preserving the Holy Qur'an on Himself because He knows that Islam can be established and can benefit mankind even after the time of the Prophet - peace be on him. Hence He called His Prophet - peace be on him - back to His mercy after twenty three years of messengership and declared this religion to be valid until the end of time. Therefore the absence of the Messenger of God - peace be on him - is not the real cause for, nor does it explain, this phenomenon.

因此，我们需要寻找其他的原因，为此，我们要审视那股清澈的泉源，早期的穆斯林世代正是从中解渴。也许是有什么东西混入了那清澈的泉水之中。

We look, therefore, for some other reasons, and for this purpose we look at that clear spring from which the first generation of Muslims quenched their thirst. Perhaps something has been mixed with that clear spring.

我们应当考察他们接受训练的方式。也许其中已经有一些变化渗入其中了。

We should look at the manner in which they received their training. Perhaps some changes have found their way into it.

Companions of the Prophet ﷺ 饮用的那股源泉，就是《古兰经》；圣训以及先知的教导，都是从这一源头流出的。有人问众信士之母阿伊莎（愿真主喜悦她）关于先知ﷺ的品德，她回答说："他的品德就是《古兰经》"[《Al-Nisaa》]。《古兰经》是他们解渴的唯一源泉，也是塑造他们生活的唯一模型。它是他们唯一的指引，并非因为当时没有文明、文化、科学、书籍或学校。事实上，当时有罗马的文化、文明、书籍和法律，直到今天，这些仍被视为欧洲文化的基础。也有希腊文化的遗产，其逻辑、哲学和艺术至今仍是西方思想的灵感来源。还有波斯文明，其艺术、诗歌、传说、宗教和政治制度。还有许多其他文明，远近皆有，例如印度文化和中国文化等等。罗马和波斯文化分别建立于阿拉伯半岛的北方和南方，而犹太人和基督徒则定居在阿拉伯腹地。因此，我们相信，这一代人在理解自己的宗教时，并非因为对文明和文化一无所知而唯独依赖真主的经典，而是出于一个经过深思熟虑的计划和方法。这一目的的一个例证，见于真主的使者ﷺ对欧麦尔（愿真主喜悦他）带来一些《讨拉特》书页时所表达的不悦。真主的使者ﷺ说："凭真主发誓，即使穆萨（摩西）今天还活在你们中间，他也除了跟随我之外别无选择。"[由阿卜杜·亚拉的哈菲兹引述，传自希玛德，经由沙比，传自贾比尔。] 从这件事可以清楚看出,真主的使者——愿主赐他平安——有意将最初接受训练的第一代穆斯林,限定于唯一的指引来源,那就是真主的经典。他的意图是,这一群体应当专心致志于真主的经典,并且完全依照其教导来安排自己的生活。因此,当欧麦尔——愿主喜悦他——转而求助于《古兰经》之外的其他来源时,真主的使者——愿主赐他平安——便表示不悦。事实上,真主的使者——愿主赐他平安——原本就打算培养出一代心地纯洁、思想纯洁、理解纯正的人。他们的培养,应当依据赐予《古兰经》的真主所规定的方法,并且不受其他一切来源的影响。

The spring from which the Companions of the Prophet - peace be on him-drank was the Qur'an; only the Qur'an as the Hadith of the Prophet and his teachings were offspring of this fountainhead. When someone asked the Mother of the Faithful, Aisha-may God be please- with her,-about the character of the Prophetpeace be on him,-she answered, "His character was the Qur'an" [ Al-Nisaa] The Holy Qur'an was the only source from which they quenched their thirst, and this was the only mold in which they formed their lives. This was the only guidance for them, not because there was no civilization or culture or science or books or schools. Indeed, there was Roman culture, its civilization, its books and its laws, which even today are considered to be the foundation of European culture. There was the heritage of Greek culture- its logic, its philosophy and its arts, which are still a source of inspiration for Western thought. There was the Persian civilization, its art, its poetry and its legends, and its religion and system of government. There were many other civilizations, near or far, such as the Indian and Chinese cultures, and so on. The Roman and Persian cultures were established to the north and to the south of the Arabian peninsula, while the Jews and Christians were settled in the heart of Arabia. Thus we believe that this generation did not place sole reliance on the Book of God for the understanding of their religion because of any ignorance of civilization and culture, but it was all according to a well thought out plan and method. An example of this purpose is found in the displeasure expressed by the Messenger of God - peace be on him - when 'Umar-may God be pleased with him-brought some pages from the Torah. The Messenger of Godpeace be on him-said, "By God, if even Moses had been alive among you today, he would have no recourse except to follow me" [Reported by al-Hafidh Abu Yala from Himad, from al-Shubi, from Jabir.] It is clear from this incident that the Messenger of God - peace be on him - deliberately limited the first generation of Muslims, which was undergoing the initial stages of training, to only one source of guidance, and that was the Book of God. His intention was that this group should dedicate itself purely to the Book of God and arrange its lives solely according to its teachings. That is why the Messenger of God -peace be on him-was displeased when 'Umar-may God be pleased with him-turned to a source different from the Qur'an In fact, the Messenger of God-peace be on him-intended to prepare a generation pure in heart, pure in mind, pure in understanding. Their training was to be based on the method prescribed by God Who gave the Qur'an, purified from the influence of all other sources.

这一代人因此只从这一泉源汲取,从而在历史上获得了独特的殊荣。后来的时代发生了这样的情况:其他源流与之掺杂在一起。后代所采用的其他源流包括希腊哲学与逻辑学、古代波斯的传说及其思想、犹太经典与传统、基督教神学,此外还有其他宗教与文明的零散内容。这些内容与《古兰经》的注释和经院神学相互交融,也与教法学及其原理相互交融。此代之后的各代人便是从这一混杂的源流中接受训练的,因此再也没有出现过与这一代相似的人。

This generation, then, drank solely from this spring and thus attained a unique distinction in history. In later times it happened that other sources mingled with it. Other sources used by later generations included Greek philosophy and logic, ancient Persian legends and their ideas, Jewish scriptures and traditions, Christian theology, and, in addition to these, fragments of other religions and civilizations. These mingled with the commentaries on the Qur'an and with scholastic theology, as they were mingled with jurisprudence and its principles. Later generations after this generation obtained their training from this mixed source, and hence the like of this generation never arose again.

因此,我们可以毫无保留地说,第一代独特而杰出的穆斯林群体与后来的穆斯林之间存在差异的主要原因,在于伊斯兰指导的第一手源头的纯粹性被混杂了其他各种来源,正如我们前面所指出的那样。

Thus we can say without any reservations that the main reason for the difference between the first unique and distinguished group of Muslims and later Muslims is that the purity of the first source of Islamic guidance was mixed with various other sources, as we have indicated.

还有另一个根本原因在造成这种差异方面起了作用。这种差异体现在这一独特世代的学习方法上。

There is another basic cause which has operated in creating this difference. That difference is in the method of learning of this unique generation.

第一代人接近《古兰经》,并非为了获取文化与信息,也不是为了品味或享受。他们中没有一人是为了增加知识本身的总量,或为了解决某个科学或法律问题,或为了消除自己理解上的某种缺陷而来到《古兰经》面前的。他们转向《古兰经》,是为了查明至尊的造物主为他本人以及他所生活的群体所规定的,为了他的生活以及群体的生活。

They of the first generation did not approach the Qur'an for the purpose of acquiring culture and information, nor for the purpose of taste or enjoyment. None of them came to the Qur'an to increase his sum total of knowledge for the sake of knowledge itself or to solve some scientific or legal problem, or to remove some defect in his understanding. He rather turned to the Qur'an to find out what the Almighty Creator had prescribed for him and for the group in which he lived, for his life and for the life of the group.

他对待经文的方式是：听到什么，就立即付诸实践，就像战场上的士兵阅读“今日简报”，以便知道该做什么。他不会一次读很多节经文，因为他明白，这样会让自己肩上承担难以承受的责任与义务。

He approached it to act on what he heard immediately, as a soldier on the battle- field reads "Today's Bulletin" so that he may know what is to be done. He did not read many verses of the Qur'an in one session, as he understood that this would lay an unbearable burden of duties and responsibilities on his shoulders.

至多他会读十节经文，将其背下来，然后依照其中的教导去行动。我们从阿卜杜拉·本·麦斯欧德所传的一段圣训中得知此事。

At most he would read ten verses, memorize them, and then act upon them. We know this from a tradition reported by Abdullah bin Mas'ood .

这种理解——即经文的训示是为了付诸实践——为精神上的充实与知识打开了大门。如果他们读《古兰经》只是为了讨论、学习和获取信息，这些大门便不会开启。更重要的是，行动变得容易，责任的重担变得轻盈，《古兰经》融入了他们的人格，与他们的生活和品格交织在一起，使他们成为信仰的活生生的榜样——这种信仰不隐藏在头脑或书本之中，而是以一种充满活力的运动表现出来，改变了环境、事件以及生活的进程。

This understanding-the understanding that instruction is for action-opened the doors to spiritual fulfillment and to knowledge. If they had read the Qur'an only for the sake of discussion, learning and information, these doors would not have opened. Moreover, action became easy, the weight of responsibilities became light, and the Qur'an became a part of their personalities, mingling with their lives and characters so that they became living examples of faith - a faith not hidden in intellects or books, but expressing itself in a dynamic movement which changed conditions and events and the course of life.

诚然，这部《古兰经》只会向以这样的精神接受它的人敞开其宝藏：即为了践行而求知的精神。它的降示，并非为了成为一部知识性的著作，也不是为了成为一部文学作品，或被视为故事书或历史书，尽管它确实包含了这些方面。它降示是为了成为一种生活方式，一条归向真主的道路。因此，至高的真主逐步地将它传授给他们，使其分段诵读：

Indeed, this Qur'an does not open its treasures except to him who accepts it with this spirit: the spirit of knowing with the intention of acting upon it. It did not come to be a book of intellectual content, or a book of literature, or to be considered as a book of stories or history, although it has all these facets. It came to become a way of life, a way dedicated to God. Thus, God Most High imparted it to them in a gradual manner, to be read at intervals:

我们将这部《古兰经》分段降示，以便你在人们面前有间隔地诵读它，我们也逐步地降示了它。（17:106）

"We have revealed this Qur'an little by little so that you may recite it to people at intervals, and We have revealed it gradually." (17:106)

《古兰经》并非一次降示完毕，而是依照伊斯兰社会面对新问题的需要而降示，依照观念与理念的成长而降示，依照社会整体生活的进步而降示，也依照穆斯林群体在实际生活中所面临的新挑战而降示。

The Qur'an did not come down all at once; rather it came down according to the needs of the Islamic society in facing new problems, according to the growth of ideas and concepts, according to the progress of general social life, and according to new challenges faced by the Muslim community in its practical life.

一节或数节经文会依据具体的情况和事件而降示。它们回答人们心中产生的疑问，说明某一特定情形的性质，并指明应对之道。这些经文纠正他们在认识或行为上的错误，使他们更加亲近真主，并借助真主的属性向他们阐明宇宙万物各个方面所蕴含的智慧。由此，他们清楚地认识到，生命中的每一刻都处于至仁造物主持续的引导与指示之下，他们正是在真主慈悯的庇护之下走过人生之路。正因为他们时刻与真主保持着这种联系，他们的生活便按照真主所指示的那种神圣的生活方式而塑造。

One verse or a few verses would be revealed according to the special circumstances and events, and they would answer questions which arose in the minds of people, would explain the nature of a particular situation, and would prescribe a way of dealing with it. These verses would correct their mistakes, either of understanding or of practice, would bring them closer to God, and would explain to them the wisdom of the various aspects of the universe in the light of God's attributes. Thus they clearly realized that every moment of their lives was under the continuous guidance and direction of the Almighty Creator and that they were traversing the path of life under the wings of God's mercy. Because of this sense of constant relationship with God, their lives were molded according to that sacred way of life which was being instructed by Him.

因此，将教导转化为行动，是第一代穆斯林的方法。后代的方法则是把教导当作学术讨论和消遣。毫无疑问，这正是后代与伊斯兰第一代独特世代之间产生差异的第二个重要因素。

Thus, instruction to be translated into action was the method of the first group of Muslims. The method of later generations was instruction for academic discussion and enjoyment. And without doubt this is the second major factor which made later generations different from the first unique generation of Islam.

第三个原因同样在穆斯林的历史中发挥着作用，我们也应当加以考察。

A third cause is also operative in the history of Muslims; we ought to look at it also.

当一个人在先知——愿主赐他平安——在世时皈依伊斯兰，他会立即与蒙昧（Jahiliyyah）割断联系。［蒙昧，即不知神圣引导的状态。］当他踏入伊斯兰的圈子时，他便开始新的生活，与他在神圣律法未知之下的过去完全分开。他会以不信任和畏惧的目光看待他蒙昧时期所做的事情，觉得那些是不洁的，在伊斯兰中是不能容忍的！怀着这样的感受，他会转向伊斯兰以寻求新的引导；如果有时诱惑压倒了他，或旧习惯吸引了他，或他在履行伊斯兰的教令时有所松懈，他就会坐立不安，怀着负罪感，并觉得需要洗净已发生之事的污秽，于是转向《古兰经》，以其引导来塑造自己。

When a person embraced Islam during the time of the Prophet-peace be on him-he would immediately cut himself off from Jahiliyyah. [The state of ignorance of the guidance from God.] When he stepped into the circle of Islam, he would start a new life, separating himself completely from his past life under ignorance of the Divine Law. He would look upon the deeds during his life of ignorance with mistrust and fear, with a feeling that these were impure and could not be tolerated in Islam! With this feeling, he would turn toward Islam for new guidance; and if at any time temptations overpowered him, or the old habits attracted him, or if he became lax in carrying out the injunctions of Islam, he would become restless with a sense of guilt and would feel the need to purify himself of what had happened, and would turn to the Qur'an to mold himself according to its guidance.

因此，穆斯林在现在的伊斯兰与过去的蒙昧（Jahiliyyah）之间会有一道分界，这是经过深思熟虑后的决定；由此，他与蒙昧的一切联系都将断绝，而他将完全归属于伊斯兰。虽然在商业往来和日常事务中，他与多神教徒之间仍会有一些互相交易的情况；然而，相互理解的关系是一回事，日常生意则是另一回事。

Thus, there would be a break between the Muslim's present Islam and his past Jahiliyyah, and this after a well thought out decision, as a result of which all his relationships with Jahiliyyah would be cut off and he would be joined completely to Islam, although there would be some give-and-take with the polytheists in commercial activity and daily business; yet relationships of understanding are one thing and daily business is something else.

这种对蒙昧时代（Jahiliyyah）环境、其习俗与传统、其思想与观念的摒弃，源于以独一真主的理念取代多神崇拜，以伊斯兰的人生观与世界观取代蒙昧时代的人生观与世界观，也源于融入新的伊斯兰共同体，在新的领导之下，并将一切忠诚与承诺奉献给这一新社会和新领导。

This renunciation of the jahili environment, its customs and traditions, its ideas and concepts, proceeded from the replacement of polytheism by the concept of the Oneness of God, of the jahili view of life and the world by that of the Islamic view, and from absorption into the new Islamic community under a new leadership and dedication of all loyalties and commitments to this new society and new leadership.

这是分道扬镳的时刻，也是新旅程的开始，一段摆脱蒙昧社会的价值观、观念与传统压力的旅程。穆斯林所遇到的，除了迫害与压迫之外，并无别的负担；但他早已在内心深处决定，要以坦然的心态面对这一切，因此蒙昧社会的任何压力，都不会动摇他持续的坚定。

This was the parting of the ways and the starting of a new journey, a journey free from the pressures of the values, concepts and traditions of the jahili society. The Muslim encountered nothing burdensome except the torture and oppression; but he had already decided in the depths of his heart that he would face it with equanimity, and hence no pressure from the jahili society would have any effect on his continuing steadfastness.

今天我们同样被蒙昧(Jahiliyyah)所包围,其性质与伊斯兰初期的蒙昧相同,或许还更为深重。我们整个周遭环境、人们的信仰与观念、习俗与艺术、规则与法律,都属于蒙昧。甚至我们所视为伊斯兰文化、伊斯兰源流、伊斯兰哲学和伊斯兰思想的东西,也是蒙昧的产物!正因如此,真正的伊斯兰价值始终无法进入我们的心田,我们的头脑从未被伊斯兰的概念照亮,我们之中也没有涌现出一群才能堪比伊斯兰第一代人的群体。

We are also surrounded by Jahiliyyah today, which is of the same nature as it was during the first period of Islam, perhaps a little deeper. Our whole environment, people's beliefs and ideas, habits and art, rules and laws-is Jahiliyyah, even to the extent that what we consider to be Islamic culture, Islamic sources, Islamic philosophy and Islamic thought are also constructs of Jahiliyyah! This is why the true Islamic values never enter our hearts, why our minds are never illuminated by Islamic concepts, and why no group of people arises among us who are of the calibre of the first generation of Islam.

因此,在伊斯兰运动的道路上,我们在训练和教育的初期阶段,有必要使自己摆脱我们所生活的蒙昧时代(Jahiliyyah)的一切影响,尽管我们也从中获得过某些益处。我们必须回归那纯净的源泉,正是那些人从中获得指引的源泉,这源泉不掺杂任何杂质,也未受任何污染。我们必须回归它,从中汲取我们对宇宙本质的认识、对人类存在本质的认识,以及这两者与至完美、至真的存在者——至高的真主——之间关系的认识。我们还必须从中汲取我们的生活观念、政治原则、治理原则、经济原则,以及生活其他各个方面的原则。

It is therefore necessary-in the way of the Islamic movement-that in the early stages of our training and education we should remove ourselves from all the influences of the Jahiliyyah in which we live and from which we derive benefits. We must return to that pure source from which those people derived their guidance, the source which is free from any mixing or pollution. We must return to it to derive from it our concepts of the nature of the universe, the nature of human existence, and the relationship of these two with the Perfect, the Real Being, God Most High. From it we must also derive our concepts of life, our principles of government, politics, economics and all other aspects of life.

我们应当带着服从与践行的心态去回归它，而不是为了学术讨论与消遣。我们应当回归它，去探寻它要求我们成为怎样的人，然后努力成为那样的人。

We must return to it with a sense of instruction for obedience and action, and not for academic discussion and enjoyment. We should return to it to find out what kind of person it asks us to be, and then be like that.

在这一过程中,我们也会发现《古兰经》的艺术之美、《古兰经》中奇妙的故事、《古兰经》中关于审判日的景象、《古兰经》直觉式的逻辑,以及学者和文学家在《古兰经》中所寻求的其他一切益处。我们也会欣赏这些方面,但它们并非我们研究的主要目的。我们的首要目的,是了解《古兰经》要求我们遵循怎样的生活方式,了解《古兰经》希望我们持有怎样的宇宙整体观,了解《古兰经》所教导的我们对真主的认识是怎样的性质,了解它所命令的道德和品行的种类,以及它要求我们在世上建立怎样的法律和宪政制度。

During this process, we will also discover the artistic beauty in the Qur'an, the marvellous tales in the Qur'an, the scenes of the Day of Judgment in the Qur'an, the intuitive logic the Qur'an, and all other such benefits which are sought in the Qur'an by academic and literary people. We will enjoy all these other aspects, but these are not the main object of our study. Our primary purpose is to know what way of life is demanded of us by the Qur'an, the total view of the universe which the Qur'an wants us to have, what is the nature of our knowledge of God taught to us by the Qur'an, the kind of morals and manners which are enjoined by it, and the kind of legal and constitutional system it asks us to establish in the world.

我们还必须从jahili社会、jahili观念、jahili传统和jahili领导的桎梏中解放出来。我们的使命不是向jahili社会的行为妥协，也不能对它效忠。

We must also free ourselves from the clutches of jahili society, jahili concepts, jahili traditions and jahili leadership. Our mission is not to compromise with the practices of jahili society, nor can we be loyal to it.

蒙昧时代的社会，因其蒙昧的特质，不值得与之妥协。我们的目标是首先改变自己，然后才能改变社会。

Jahili society, because of its jahili characteristics, is not worthy to be compromised with. Our aim is first to change ourselves so that we may later change the society.

我们的首要目标是改变这个社会的种种做法。我们的目标是从根本上改变贾希利亚制度——这一制度与伊斯兰根本相悖，并借助武力与压迫，使我们无法过上造物主所要求的那种生活。

Our foremost objective is to change the practices of this society. Our aim is to change the Jahili system at its very roots -this system which is fundamentally at variance with Islam and which, with the help of force and oppression, is keeping us from living the sort of life which is demanded by our Creator.

我们的第一步是将自己提升到贾希利社会及其一切价值观与观念之上。我们既不会为了与这贾希利社会讨价还价而增减自己的价值观与观念，绝不会！我们与它走在不同的道路上，哪怕与它同行一步，我们也将彻底失去目标，并且迷失方向。

Our first step will be to raise ourselves above the jahili society and all its values and concepts. We will not change our own values and concepts either more or less to make a bargain with this jahili society. Never! We and it are on different roads, and if we take even one step in its company, we will lose our goal entirely and lose our way as well.

我们知道，在这条路上我们将会遇到困难和考验，也必须做出巨大的牺牲。但是，如果我们要走第一代穆斯林的道路——正是通过他们，真主确立了祂的制度，并使其战胜了蒙昧时代（Jahiliyyah）——那么，我们就不能再做自己意志的主人。

We know that in this we will have difficulties and trials, and we will have to make great sacrifices. But if we are to walk in the footsteps of the first generation of Muslims, through whom God established His system and gave it victory over Jahiliyyah, then we will not be masters of our own wills.

因此，我们应当时刻清楚自己所走的道路的性质、我们所处的境地的性质，以及我们要走出蒙昧所必须经过的道路的性质，正如先贤的杰出而独特的一代——先知的弟子们——走出了蒙昧一样。ﷺ

It is therefore desirable that we should be aware at all times of the nature of our course of action, of the nature of our position, and the nature of the road which we must traverse to come out of ignorance, as the distinguished and unique generation of the Companions of the Prophet - peace be on him-came out of it.