宽容忍让，就是在与自己的私欲之争中取得胜利。忍耐即是自我克制与约束。它是仁慈与耐心的标志，在many层面上体现着伊斯兰的美好。 安拉当然是Al-Ḥalīm（至宽容者）。祂的受造物违抗祂，崇拜祂以外的事物，不信祂，但祂依然供给他们，允许他们在祂的创造中享用祂所赐予的给养。安拉以祂无限的慈悲，给予罪人宽限，帮助他找到回归之路，并以宽恕接纳罪人。一个人可能在一生中都在得罪安拉，却在最后时刻找到回归安拉的正道，并得到宽恕，这正反映了安拉最完美的宽容。

To be forbearing is to win a war against your own ego. Forbearance is self-control and restraint. It is a hallmark of mercy and patience and reflects the beauty of Islam on many levels. Allāh of course is Al-Ḥalīm (The Forbearing One). His creation disobey Him, worship other than Him, disbelieve in Him, but He still provides for them, allowing them to make use of His provisions in His creation. Allāh, in His infinite Mercy grants respite to the sinner, assisting him to find his way back and receiving the sinner with forgiveness. That a person could sin against Allāh for the entirety of a life and find guidance back to Allāh at a final moment, and then to be met with forgiveness is reflective of Allāh’s most perfect forbearance:

3:155 - 在两军相遇的那一天，你们中那些转身逃走的人，是因为他们的某些行为，撒旦使他们失足。真主现已饶恕了他们：真主是至恕的，是宽容的。

3:155 - As for those of you who turned away on the day the two armies met in battle, it was Satan who caused them to slip, through some of their actions. God has now pardoned them: God is most forgiving and forbearing.

2:263 - 善言和宽恕胜过伴随伤害的施舍：真主是至富的，是宽容的。《古兰经》中有些先知以忍耐宽容著称，例如易卜拉欣（愿主赐其平安）希望父亲得到宽恕的事迹。

2:263 - A kind word and forgiveness is better than a charitable deed followed by hurtful [words]: God is self-sufficient, forbearing. Some Prophets in the Qur’ān were noted for their observance of forbearance such as Ibrāhīm in relation to his desire that his father be forgiven.

9:114- 易卜拉欣为他的父亲求饶，是因为他曾向父亲许下承诺；但当他意识到父亲是真主的敌人时，他便与父亲断绝了关系。

9:114- Abraham asked forgiveness for his father because he had made a promise to him, but once he realized that his father was an enemy of God, he washed his hands of him.

亚伯拉罕心地柔和，且宽容忍耐。

Abraham was tender-hearted and forbearing.

有许多事情会妨碍与他人进行富有成效的交流，例如不良的举止、攻击性、急躁和嘲弄。对穆斯林而言，重要的是要记住，他或她应当竭尽全力，展现最优良的品格。

There are many things that can impede a productive engagement with another, such as, bad mannerisms, aggression, impatience and mockery. For the Muslim, it is important to remember that he or she should do his utmost to ensure that the best of character is displayed.

优良的品德是穆斯林的标志,而穆斯林由于以自己的言行来展示伊斯兰,所以对此更应格外重视。先知(愿主赐福他并使他平安)派遣穆阿兹·本·哲白勒(愿安拉喜悦他)前往也门,召唤基督徒归信伊斯兰时,嘱咐他要使人们易于接受,不要使他们感到困难,要报以喜讯,不要让他们远离你。118 穆阿兹说:"当我脚踏上马鞍时,先知ﷺ给我的最后一条嘱咐是:'穆阿兹·本·哲白勒啊,要使你的品德优良!'"这一教导具有典范意义,为有效传达伊斯兰的信息奠定了基础。

Excellent character is the hallmark of a Muslim, and for the Muslim there is an added emphasis since he is presenting Islam with his conduct. When the Prophet (peace be upon him) dispatched Mu´ādh ibn Jabal (Allāh be pleased with him) to Yemen to call the Christians to Islam he advised him to make things easy for the people – ‘Make things easy, and don’t make things hard. Give them good news and don’t make them run away from you.” 118 Mu´ādh commented, “The last piece of advice the Prophet gave me, as I placed my foot on the saddle was “And make excellent your character O Mu´ādh ibn Jabal!” The advice is paradigmatic and lays the foundation for effective communication of the message of Islam.

一个人的品格所传达的语言，往往比言语更有力、更能打动人心，给人留下的印象也更为持久。人们记住的，通常不是说了什么，而是怎么说的。此外，良好的品格是一个人的完善。它是一个人最显著的特质，人们因此而爱他或厌恶他。伊本·卡伊姆说：“整个宗教就是良好的品格。因此，谁在品格上超过了你，谁就在宗教上超过了你。”119

A person’s character can speak a much better and more vocal language than words, leaving a far lasting impression than words spoken. People tend to remember not so much what was said, but how it was said. Furthermore, a good character is the completion of a person. It is his most manifest attribute and for it he is loved or loathed. Ibn al-Qayyim said, “The entire religion is good character. Whoever therefore outdoes you in good character has outdone you in the religion.”119

关于展现良好品德，有许多先知的教导。先知（愿主赐他平安）提到，在复活日，最靠近他、最为他所喜爱的人，将是品德最好的人。他还说，在复活日，信士的天秤上，没有比良好品德更重的东西。如果穆斯林内心怀有优美的品德，那便是伊斯兰教导对他产生影响的最明显体现。他的言语与倾听、忍耐、宽容和内心的平静，超越了他所处的环境，并反映出他口头所传达的召唤之美。伊本·巴塔尔说："信士品德的一部分，是对人谦卑地垂下翅膀，言语温和，不对他们说粗暴的话，而这正是真诚爱意最有力的途径之一。"120

There are many Prophetic instructions pertaining to the displaying of good character. The Prophet (peace be upon him) mentioned that the closest people to him and the most beloved to him on the Day of Judgement will be those who had the best character. He said that there is nothing that is heavier on the scale of a believer on the Day of Judgement than a good character. If the Muslim carries within him a beautiful character, it will be the most observable reflection of the effect of Islamic guidance on him. His speaking and listening, patience, forbearance and inner calm transcends his landscape and reflects the beauty of the call he is verbally presenting. Ibn Baṭṭāl said: “In line with the character of a believer is to lower the wings of humility unto mankind, to have gentle speech, and leaving off roughness in speech to them, and that is from the strongest means of sincere affection.”120

穆斯林记住，他所服务的并不是他自己。他谈论安拉，并非为了自我抬高。穆斯林会根据所处的环境进行调整，并尊重当地情境的礼仪，但他绝不能忘记自己的目的，即彰显伊斯兰教义之美。即使他在某一刻遭遇傲慢、轻视和嘲讽，或被他人的机智与辩论技巧压倒，也应如此。穆斯林坚守忍耐，并记住改变人心的并不是他，而是安拉使人心转向正道。

The Muslim remembers that it is not himself that he is serving. It is not for the purpose of self-aggrandisement that he speaks about Allāh. Though the Muslim, relevant to his contextual surrounding, adapts and appreciate the protocols of his circumstance, he must not lose sight of his purpose of reflecting the beauty of Islamic teachings. This is even if he is, at any moment, faced with arrogance, disdain and mockery or is overwhelmed with another’s wit and argumentative skill. The Muslim holds on to patience and remembers that it is not he who changes anyone’s heart, but that it is Allāh who turns hearts.

有时候，一次慷慨大度的表现，远比一套精妙的论证更能打动人心。辩论的核心，恰恰是一颗心，一颗追寻美好品格的心。它或许说明，人们不仅渴望得到引导，更希望在身边找到一位值得尊敬的引路人。艾哈迈德·本·哈桑·巴士里（Al-Ḥasan al-Baṣrī）说：

Sometimes a display of magnanimity can be far more expressive than a sophisticated argument. At the heart of a discussion is precisely a heart, one that searches for a beautiful character. It might show that people want not only to be guided, but to find an honourable guide in their midst. Al-Ḥasan al-Baṣrī said:

“信士是宽容的；即便别人对他无知，他也不会以无知回应。他宽容待人，不冤枉他人。若受到冤屈，他便宽恕。他不与人断绝往来；即便别人与他断绝，他也会主动和解。他不吝啬。”

“The believer is forbearing; he does not behave ignorantly even if ignorance is done unto him. He is forbearing and does not wrong others. If he is wronged then he forgives. He does not cut off from people; and if he is cut off then he reconciles. He does not show miserliness.

“如果他遭遇吝啬，那么他反而要表现出忍耐。”121

And if he is shown miserliness, then he instead shows patience.”121

一个展现这种宽容的优美例子，见于先知（愿主赐福他并使他平安）的卓越品格：当时他遇到一位心怀不满的贝都因人。

A beautiful example of how such forbearance was demonstrated is found in the most excellent character of the Prophet (peace be upon him) when met by a disgruntled Bedouin:

“我与安拉的使者ﷺ同行，他身上披着一件边缘厚实的拿季兰（Najrān）披肩。一个贝都因人迎面而来，猛地拽住披肩，力道之大，我看见那股猛拽在安拉的使者ﷺ颈部的皮肤上留下了披肩边缘的痕迹。那人说：‘穆罕默德，请下令把安拉给你掌管的财富中的一部分给我。’安拉的使者ﷺ转过身看着他，微笑了，然后下令给他一份赏赐（provision）。”122

“I was walking with the Messenger of Allāh (peace be upon him) and he had put on a mantle of Najrān with a thick border. A bedouin met him and pulled the mantle so violently that I saw this violent pulling leaving marks of the border of the mantle on the skin of the neck of the Messenger of Allāh (peace be upon him). And he (the bedouin) said: Muḥammad, issue command that I should be given out of the wealth of Allāh which is at your disposal. The Messenger of Allāh (peace be upon him) turned his attention to him and smiled, and then ordered for him a gift (provision).”122

在另一段传述中，先知的（愿主赐福他并使他平安）同伴们准备动手责备那位乡下人的无礼，但先知ﷺ

In another narration, the Prophet’s (peace be upon him) companions were prepared to physically rebuke the Bedouin for his impudence, but the Prophet (peace be upon him)

……他制止了他们，并表明，以仁慈和宽容为基础的教导，远比报复更有意义，也更能改变人心，使所有人受益。先知ﷺ

stopped them and showed that a teaching based on kindness and forbearance can be far more meaningful and transformative for all than retaliating. The Prophet (peace be upon him)

以更好的方式来回应。瓦赫卜·本·孟卜赫说："知识是信士的密友，忍耐是他的辅臣，理智是他的证据，行为是他的价值，耐心是他的领袖，慈悲是他的父亲，温和是他的兄弟。"123

repelled with what was better. Wahb ibn Munabbih said, “Knowledge is the close friend of the believer, and forbearance is his minister, and intelligence is his proof, and actions are his worth, and patience is his leader, and compassion is his father, and gentleness is his brother.”123

一个体现先知对待敌人时宽宏与忍耐精神的伟大范例，可见于他在乌候德战役中的表现。据传，在乌候德战役期间，安拉的使者ﷺ说："主啊，求你宽恕我的族人，因为他们不知道。"当他的敌人划伤他的面部时，他说出了这番祈求。124

A great demonstration of the Prophet’s (peace be upon him) dealing with his enemies in a way that reflects a spirit of magnanimity and patience is seen in his conduct at the battle of Uḥud. It is reported that during the Battle of Uḥud, the Messenger of Allāh (peace be upon him) said, “O Allāh, forgive my people for they do not know,” he voiced his supplication when his enemies slashed his face.”124

由此可见，先知（愿主赐福他并使他平安）真诚地关切哪怕是他敌人的得救。这样的描述，就如《雅辛章》中所提到的那个人：他从远方奔跑而来，要向他的族人传达信息，劝他们追随安拉的使者。当他们愤怒地击打他时，他所挂念的仍是他的族人及其得救。

What emerges is the Prophet’s (peace be upon him) genuine concern for the salvation even of his enemies. Such description is akin to the man described in Sūrah Yāsīn who came running from afar to deliver news to his people to follow the Messengers of Allāh. As they struck him in anger, his concern was for his people and their salvation:

36:25 - 我信仰你们的主，所以你们要听从我。

36:25 - I believe in your Lord, so listen to me .

36:26 ——有人对他说:“你进入乐园吧。”他便说:“愿我的族人知道。”

36:26 - He was told, ‘Enter the Garden,’ so he said, ‘If only my people knew’.

‘Amr ibn al-‘As(愿安拉喜悦他)说:“真正宽容的人，不是只对那些容忍他的人宽容、而对辱骂他的人以牙还牙的人。真正宽容的人，是对容忍他的人和辱骂他的人都宽容的人。”125

‘Amr ibn al-‘As (Allāh be pleased with him), said, “The truly forbearing one is not one who is forbearing to those who tolerate him but insults whoever insults him. Rather, the truly forbearing one is forbearing to both those who tolerate him and to those who insult him.”125

阿里·本·阿比·塔勒哈传述：伊本·阿拔斯解释了这段经文：“善与恶不能相等。”

‘Alī ibn Abī Ṭalḥa reported: Ibn Abbās explained the verse, “Good and evil cannot be equal.

"[先知啊]，你以更好的言行去回击恶行，你的仇敌就会变得像亲密挚爱的朋友一样亲近"（41:34），其意是：真主命令信士们在愤怒时保持忍耐，在遭遇无知者时保持宽容，在受到伤害时予以宽恕。若他们这样做，真主就会使他们免受撒旦的侵害，并使他们的仇敌臣服于他们，直至仇敌变得如同亲密的朋友一般。126

[Prophet], repel evil with what is better and your enemy will become as close as an old and valued friend” (41:34) that it means, “Allah commands the believers to be patient when they feel angry, to be forbearing when confronted with ignorance, and to forgive when they are mistreated. If they do this, Allah will save them from Satan and subdue their enemies to them until they become like close friends.”126