Yaser 鄭 (一位畢業於政大阿文系的皈依穆斯林所寫)
對多數的中國人而言，宗教不過是人生命中的一小部份，談多了似乎很矯情，過去的日子以來，我所認識的非穆斯林當中，幾無一人對伊斯蘭教(Islam 中文俗稱回教)有嘗試瞭解的動機，如今您 主動來到這個網站想了解伊斯蘭，我祈求真主能打開您的心胸，不僅僅是接觸到伊斯蘭這個真理，同時能夠接受這個真理。當然，這一切都得託靠真主，真主是一切 事物的決定者。
我想嘮叨地先給您敘述一下自己歸信伊斯蘭教的過程，您我在台灣可能居住在不同的城市，可是成長的環境大同小異，從小接受的教育教導了我們中國的歷史傳統，普遍的 信仰則是佛教或道教，也都經歷過或見過基督教以奶粉及學習英文為誘餌的傳教方式。從小媽媽帶我們兄弟姊妹到廟裡去燒香拜拜，我們從不拒絕，長大了考試、當 兵、交朋友、找工作也都到廟裡去燒過香、祈禱“神明“保佑。我從來沒有拒絕過相信有神的存在，當兵的時候也跟著同事一起吃素，退伍了還被同事半推半就的拉 去信仰一貫道。讀大學時因為看到一些穆斯林(Muslim 回教徒)行為不撿，加上老師們對伊斯蘭教毫無美言，所以連帶著我對伊斯蘭教也沒啥好印象，退伍後到沙烏地來唸書，也看了許多行為 不好的穆斯林，再加上從台灣一起來的同學也都以穆斯林的行為來嘲弄伊斯蘭教，所以我對伊斯蘭教幾乎從頭沒有任何好感，可是這還是沒有影響我相信一定有神的存在。
後來我在一次從沙國首都利雅德搭車到土耳其伊斯坦堡的長途旅行中，向一位同行的泰國穆斯林詢問了各式各樣有關伊斯蘭教的問題，加上我在旅途當中多次見到許多素昧 平生的穆斯林，當他們知道我這位泰國朋友也是穆斯林時，很自然地流露出一種親切感，一句Assalam alaikum就可以把他們的距離拉近了，那種感情與感覺，以前我從未見過。我開始用另外一種自己從未有的態度來看伊斯蘭教。我在土耳其參觀了許多清真寺，教徒們平和、平靜的祈禱方式讓我感動，泰 國朋友教我伸出雙手向真主作祈禱，我伸出雙手默禱「如果你是真正的主宰，就請你開啟我的心靈吧」。
回到沙烏地以後，經過了一段內心掙扎的時間，我決定加入 伊斯蘭教的陣容，雖然當時我對伊斯蘭教還是所知無多，於是我從一天五次的禮拜開始。在台灣那個環境裡長大的人，鞠躬、磕頭的禮拜方式實在是突兀，而且每天還得如此 禮拜五次，正是這種突兀，使我不斷地去思考、找尋問題的答案，當時腦筋裡有太多的問題：為什麼每天要禮五次拜？為什麼不可以吃豬肉？為什麼不可以喝酒？為 什麼女人需要如此的包裹？伊斯蘭教與基督教及猶太教的關係為何？？？？？、、、我不得不問這些問題，因為我過去廿五年的生活中，從來不會遭遇到上述的問題，現 在這些全成了我必須遵守的規定或必須瞭解的東西，所以我一定要搞清楚它。感謝真主，祂把我的心打開了，有許多問題一時之間找不到答案，但是我從未否定伊斯蘭教 一定對這些問題有正確的答案，而真理就是真理，伊斯蘭教給一切人生的問題有標準的答案，因為真主造化了一切，祂造化一切前前後後的事物，祂知道一切前前後後的答案。
古蘭經由真主命令吉卜利(Jibrir) 大天使降示給我們的聖人穆罕默德，歷時廿三年，古蘭經每節經文的下降都有前後的背景原因，內容則包羅萬象，所以單從字面的意思無法實際瞭解經文的意義，若 未詳讀經學者的註釋，容易發生斷章取義的情形。古蘭經的下降並非按時間順序從第一章第一節逐一下降到第一一四章第六節，排序較後的章節降示的時間可能早於 排序較前的章節。古蘭經內容可分為麥加章節及麥地那章節，是以伊斯蘭曆元年（西元六二二年）聖人從麥加遷徙到麥地那為分水嶺，麥加章節內容主要在向人們宣導 「獨一真主」的觀念，麥地那章節則教導穆斯林的行為準則。古蘭經是穆斯林的信仰指南，聖訓(聖人穆罕默德言行記載)則是細則典範。
在伊斯蘭教之前，我接觸過佛教、道教及基督教，可是只有伊斯蘭教緊緊的抓住了我的心，因為對我而言，只有伊斯蘭教可以合理的解釋人生的疑問。別的不談，就說「宗教」這兩 個字吧，不管相信哪種宗教，一定都相信有神的存在，可是對「神」的定義而言，我覺得佛、道、基督等宗教裡的神根本不是神，因為那些神都有人所具有的缺陷， 既然有缺陷，如何可以稱之為神；再者是他們對於生命的起源與結束解釋不清，甚至可以說是囫圇吞棗。
就以佛教而言吧，相信的是釋迦摩尼，釋迦摩尼根本是人啊，一個有生死的人，怎麼可以稱之為神呢；再說佛教裡的輪迴觀念吧，究竟人類的起源在何處？結束又在什 麼時候呢？結局將會是如何呢？難道永遠是輪迴嗎？又在佛教的學說裡，到底是誰造化了天地宇宙萬物？我每次跟佛教徒談佛教的問題，總是聽到一些不著邊際、連中國人都聽不懂的中國話，還要用另外一大堆話來解釋自己說的抽象事物。再用一種理性的態度來分析宗教吧，人類不分膚色為何、開化成度如何，但是人性、人心 都是一樣的，也就是，真正的宗教應該是適合全人類的，因為人類的道德規範必須一致，否則你說東、我說西，究竟哪個才是正確的呢？就佛教傳播的範圍而言，它 不是一種適合全人類的宗教，佛教甚至在他的發源地～印度都已經不存在了，這不是很荒謬的嗎？我們雖然對於佛教的教義沒有深入的瞭解，可是中國是一個受佛教 影響很深的地方，多少都聽過佛教說欲望（慾望）是許多罪惡的起源，所以戒除慾望就可以修得正果。如果我說任何宗教都希望它的信徒絕對的奉行教義（當然這是 不可能的事），這應該不會錯吧，可是我發現，若是佛教徒都絕對的奉行教義，則人類在短短的時間內就會滅亡，因為男人得要當和尚、女人得要當尼姑才可戒絕慾 望，同時生態平衡都會受到破壞，因為大家都不可殺生。
再說中國的道教吧，那是人類幻想的大結合，觀世音、關公、彌勒佛、十八王宮、、、，各式各樣的神祇。我不否認道教徒所膜拜的人物當中有值得我們效法的德行， 可是那也不至於就把他們捧到當神來膜拜的境界，道教徒就有這種本事。現代的台灣人更是苦悶到了極點，毫無理智的選擇膜拜的對象、熱中算命，他們難道不知 道，他們所膜拜的「神」根本就是人、或者根本就是沒有生命的東西。
基督教雖然是一神教，可是把聖人耶穌給神化是他們最嚴重的錯誤之一，又有所謂的「三位一體」說，把聖父、聖子、聖靈結合成為上帝。今天世界上絕大多數的人所 知道基督教的上帝，就是釘在十字架上的那個人，提到上帝大家就很自然地想像到上帝在十字架上犧牲奉獻的模樣。猶太教與基督教的關係，就好像基督教與伊斯蘭教的 關係一樣；基督教徒相信舊約聖經，可是猶太教徒至今仍然不相信耶穌就是彌賽亞，伊斯蘭教相信舊約聖經與新約聖經，可是基督教徒仍然不肯相信穆罕默德是上帝在人類裡面所差遣的最後一個聖人，基督教徒說猶太教徒是迷誤的一群，基督教徒不也犯了跟猶太教徒同樣的錯誤了嗎？
為什麼伊斯蘭教是真理呢？為什麼它讓我信服呢？伊斯蘭教裡有一個別的宗教都沒有的學問，叫做「認主學」。「認主學」內容廣泛，我只不過知道一點皮毛，可是光是這點皮 毛已經讓我相信伊斯蘭教不是人類所創的宗教，而是真主啟示的宗教。顧名思義，認主學就是認識真主的學問，確認真主的存在，才會心悅誠服的履行真主所交付給我們 的責任。舉例來說，真主在古蘭經裡告訴了人類有關祂的屬性，真主是造化萬物的、獨一的、萬能的、最始的、最終的、萬物所仰賴的、、、，除了造物主之外，有 誰有這種屬性呢？就以上面這幾個屬性來說，道教佛教裡的那些神祇都被拋到九霄雲外了。而真主的屬性是誰告訴我們的？是真主自己在古蘭經裡告訴我們的。也就 是，具有那些屬性的才是真正的主宰。反觀佛道教裡面的神祇，是誰給他們下了神的定義？關公知道自己變成神了嗎？傳統中國人家裡祭拜的祖先知道自己變成神了 嗎？不知道，他們根本不知道自己變成神了，而他們實際上也不是神，是後人把他們神化了。宋七力是神嗎？青海無上師是神嗎？達賴喇嘛是神嗎？都不是，您所想 得到除了真主以外被高捧為神的都不是真神，釋迦摩尼不是神、耶穌不是神、穆罕默德也不是神，他們都是被造物，他們抗拒不了飢餓、抗拒不了瞌睡、抗拒不了死 亡，被造物太脆弱了，而人是被造物裡最狂妄的。
一般不信仰造物主的人經常容易犯的錯誤是：以有限的能力對無限的造物主加以界說。須知時間、空間都是真主造 化的，不要用時間與空間來界定真主，因為真主不可能被祂自己所造化的東西來框住，所以伊斯蘭教裡面沒有所謂「上帝是無所不在的」說法，真主與祂的被造物是截然 的兩回事。任何一個個人都是漫長時間與巨大空間裡的電石火花，可是竟然敢狂妄的否認永恆的真主。
伊斯蘭教不怕任何人質疑，因為真理本來就不怕質疑的，古蘭經也不怕任何人的質疑，如果這是一本人為的經典，我們一定可以在裡面找到許多漏洞、矛盾，真主也在古蘭 經裡向祂的造化物－－人類跟精靈－－提出挑戰，任何人或者人類聯合精靈的力量也不可能寫出一章古蘭經。如此斬釘截鐵的宣示，就是表示，如果人類可以寫出類 似的話語來，那麼古蘭經就是穆罕默德杜撰的，即使他有任何崇高的理想、優美的言辭，都是虛假的了。伊斯蘭歡迎任何人以客觀的態度來檢視古蘭經。古蘭經下降 至今一千四百餘年，穆斯林的數目累積不可數，難道穆斯林都是盲信嗎？難道穆斯林不分青紅皂白嗎？今天全世界的媒體刻意的醜化伊斯蘭教與穆斯林，可是，請您以客 觀的態度思考一下，伊斯蘭教果真是如此邪惡嗎？為什麼這個宗教的信徒遍佈全世界？為什麼基督教傳到中國時要用洋槍大砲、伊斯蘭教傳到中國卻如此平和安靜？有許多穆斯林的行為的確令人心痛，可是難道其他宗教的信徒都是完人嗎？為什麼穆斯林犯了錯，媒體就以斗大的字來說他是穆斯林？為什麼基督教徒、猶太教徒、佛教徒、 道教徒犯了錯，媒體從不說他信的是什麼宗教？為什麼會如此？您不覺得奇怪嗎？這一千四百多年來，伊斯蘭教世界出現了難以計數大大小小的宗教學者，撰述的書籍不 可勝數，可是非穆斯林可以用「一手拿經、一首拿劍」或伊斯蘭教恐怖份子、伊斯蘭教基本教義派幾個字，就可以把伊斯蘭教打入邪惡宗教的行列中，伊斯蘭教真是如此淺薄嗎？ 不是，是因為這個世界上充斥了太多淺薄的人，他們人云亦云，他們才是不分青紅皂白。
真主在古蘭經裡已經說到：「我降示古蘭經、我保護古蘭經」，今天伊斯蘭教世界容或四分五裂，穆斯林容或像一盤散沙，可是不管我們走到哪個地方，禮拜的方式都是一 樣的、方向都是一樣的、朗讀的古蘭經也都是一樣的，有哪一個宗教能如此呢？原始的佛經到哪裡去了呢？舊約聖經與新約聖經更別說了，原始經典早已不在，新的 經典更有不同的版本。經典是宗教的指南，指南都不在了，信徒如何走在正道上呢？並不是穆斯林有特殊的能耐，只因為伊斯蘭教是真正的主宰所降示的宗教，是人類唯一的正道，除此之外別無它途，伊斯蘭教不拐彎抹角，伊斯蘭教也不可能見風轉舵，錯就是錯、對就是對，真理與虛偽是站在截然不同的兩端，不可能左右逢源。
請原諒我如此嘮叨地跟您談那麼多東西，真主在古蘭經第十章山洞章第一Ｏ九節說道：「你說“假如以海水為墨汁，用來記載我的主的言辭，那麼，海水必定用盡，而 我的主的言辭尚未窮盡，即使我們以同樣的海水補充之」，真主的智慧是無窮盡的，我所寫的東西不過是無窮大海中的一小點水花。我很誠懇的請您繼續再花一點時 間更深入的瞭解伊斯蘭教，我謹祈求真主能開啟您接受伊斯蘭的心靈。
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2010年10月25日 星期一
2010年10月23日 星期六
2010年10月9日 星期六
Quran reflection
My life has been passed to 1/4 part of my stage of live..
what i have learned from the Quran Is just like the drop water
from the big Ocean...
subahan ALLAH !
How big and vast of this knwoledge .
It still not enough to use entire of my life to comprehend it
: ( :( :(
what i have learned from the Quran Is just like the drop water
from the big Ocean...
subahan ALLAH !
How big and vast of this knwoledge .
It still not enough to use entire of my life to comprehend it
: ( :( :(
2010年10月5日 星期二
Ten Things That God Won't Ask
1... God won't ask what kind of car you drove; He'll ask how many people
you drove who didn't have transportation.
2... God won't ask the square footage of your house, He'll ask how many people
you welcomed into your home.
3...God won't ask about the clothes you had in your closet, He'll ask
how many you helped to clothe.
4... God won't ask what your highest salary was, He'll ask if you compromised
your character to obtain it.
5...God won't ask what your job title was, He'll ask if you performed your job to the best of your ability.
6...God won't ask how many friends you had, He'll ask how many people to
whom you were a friend
7...God won't ask in what neighborhood you lived, He'll ask
how you treated your neighbors.
8...God won't ask about the color of your skin, He'll ask
about the content of your character.
9...God won't ask why it took you so long to seek Salvation,
He'll lovingly take you to your mansion in heaven, and not to the gates of Hell.
10...God won't ask how many people you forwarded this to, He'll ask if you were
ashamed to pass it on to your friends.
you drove who didn't have transportation.
2... God won't ask the square footage of your house, He'll ask how many people
you welcomed into your home.
3...God won't ask about the clothes you had in your closet, He'll ask
how many you helped to clothe.
4... God won't ask what your highest salary was, He'll ask if you compromised
your character to obtain it.
5...God won't ask what your job title was, He'll ask if you performed your job to the best of your ability.
6...God won't ask how many friends you had, He'll ask how many people to
whom you were a friend
7...God won't ask in what neighborhood you lived, He'll ask
how you treated your neighbors.
8...God won't ask about the color of your skin, He'll ask
about the content of your character.
9...God won't ask why it took you so long to seek Salvation,
He'll lovingly take you to your mansion in heaven, and not to the gates of Hell.
10...God won't ask how many people you forwarded this to, He'll ask if you were
ashamed to pass it on to your friends.
DUNYA
That`s calll dunya ,which is all illusion and deception...
No one could be assure of one Iman in the last breath,
even the sahabah before they died ,
they still keep their spirit in fighting ,
becaz they also couldnt assure that they could be in a good
condition of Iman in the last breath ...
may ALLAH grant us untill the last of minutes ..
Insha ALLAH keep repent and seek forgiveness to ALLAH
No one could be assure of one Iman in the last breath,
even the sahabah before they died ,
they still keep their spirit in fighting ,
becaz they also couldnt assure that they could be in a good
condition of Iman in the last breath ...
may ALLAH grant us untill the last of minutes ..
Insha ALLAH keep repent and seek forgiveness to ALLAH
2010年9月23日 星期四
Dua Taraweeh
Oh Allah, all praise belongs to you. You are the Light of the Heavens and the Earth, and all that is within them. And all gratitude belongs to You. You are the Nourisher of the Heavens and the Earth, and all that is within them.
Oh Allah, all praise belongs to you. You are the Nourisher, and you are AlAziz, And you are the Wise, and you are AlRahman, and you are the Controller Over All, and you are the King, the Holy, and you are the Repentance Accepter, the Merciful.
O Allah, all praise belongs to you until you consent. And all praise belongs to you when you have consented. And all praise belongs to you from the way of consenting. O Allah, to you we prayer and prostate, and to you we strive and work hard. We beg your mercy and fear your punishment, indeed, your punishment is serious in the upcoming to the disbelievers.
O Allah, guide us with whom you have guided, and cure us with whom you have cured, and take charge of us with whom you have taken charge. And bless, O Allah, what you gave us and protect us, and expel away from us through your mercy the harm of your decree. You judge with the truth and no judgement goes on you.
No glory to whoever you take as foe, and no disgrace to whoever you have given your alliance. Blessing is you; our Lord, and Exulted. All praise belongs to you and all gratitude belongs to you, for what you have bestowed upon us and entrusted. We do ask you to forgive us, O Allah, for all of our sins and for all of our wrong deeds and we repent to you. We do ask you to forgive us, O Allah, for all of our sins and all of our wrong deeds and we repent to you.
And we believe in you and rely on you. No shelter for us and no place of safety from you but to you. O Allah, the Keeper to those without families, let us reach you. O Allah, do not humiliate us and expose us in shame in this life, for no value of self-respect against you. O Allah, you are the wealthy and we are the needy of you.
Oh Allah, all praise belongs to you. You are the Nourisher, and you are AlAziz, And you are the Wise, and you are AlRahman, and you are the Controller Over All, and you are the King, the Holy, and you are the Repentance Accepter, the Merciful.
O Allah, all praise belongs to you until you consent. And all praise belongs to you when you have consented. And all praise belongs to you from the way of consenting. O Allah, to you we prayer and prostate, and to you we strive and work hard. We beg your mercy and fear your punishment, indeed, your punishment is serious in the upcoming to the disbelievers.
O Allah, guide us with whom you have guided, and cure us with whom you have cured, and take charge of us with whom you have taken charge. And bless, O Allah, what you gave us and protect us, and expel away from us through your mercy the harm of your decree. You judge with the truth and no judgement goes on you.
No glory to whoever you take as foe, and no disgrace to whoever you have given your alliance. Blessing is you; our Lord, and Exulted. All praise belongs to you and all gratitude belongs to you, for what you have bestowed upon us and entrusted. We do ask you to forgive us, O Allah, for all of our sins and for all of our wrong deeds and we repent to you. We do ask you to forgive us, O Allah, for all of our sins and all of our wrong deeds and we repent to you.
And we believe in you and rely on you. No shelter for us and no place of safety from you but to you. O Allah, the Keeper to those without families, let us reach you. O Allah, do not humiliate us and expose us in shame in this life, for no value of self-respect against you. O Allah, you are the wealthy and we are the needy of you.
2010年9月22日 星期三
Respecting our Differences
Waste no time debating what a good Muslim should be. Be One!
by Muhammad Alshareef
Imam Malik one day entered the Masjid after Asr. Towards the front of Masjid An-Nabawee he drew closer and sat down. Rasul Allah had commanded that anyone who enters the Masjid should not sit until he first prays 2 rakas as a salutation of the Masjid. Imam Malik was of the opinion however that Rasul Allah's forbiddance of praying after Asr took precedence and so he would teach his students to not pray the tahiyyatul Masjid if they entered between the Asr and Maghrib time.
At that moment that Imam Malik sat down, a young boy had seen him sit without first praying the 2 raka's of Tahiyyatul Masjid. The young boy scorned him, "Get up and pray 2 rakas!"
Imam Malik dutifully stood up once again and began praying the 2 rakas. The students sat stunned: What was going on? Had Imam Malik's opinion changed?
After he had completed the salah, the students swarmed around and questioned his actions. Imam Malik said, "My opinion has not changed, nor have I gone back on what I taught you earlier. I merely feared that had I not prayed the 2 rakas as the young boy commanded, Allah may include me in the Ayah...
"And when it is said to them, 'Bow (in prayer)', they do not bow." - al mursalat 77/48.
Imam Ahmad held the opinion that eating camel meat nullifies ones Wudhu, an opinion that the majority of scholars differed from. Some students asked him, "If you find an Imam eating camel meat in front of you and - without first making Wudu - then leads the Salah, would you pray behind him?" Imam Ahmad replied, "Do you think I would not pray behind the likes of Imam Malik and Sa'eed ibn Al-Musayyab?"
Allah created humans with differences. It is the law of creation. Different tongues, different colors, different cultures...all that on the outside. On the inside, humans were created with many degrees of knowledge, intellect, and comprehension of concepts. This is all a sign of Allah's all encompassing power to do whatever He wills:
"And among His signs is the creation of the heavens and the earth, and the variations in your languages and your colors: verily in that are signs for those who know." [30:22]
Humans shall differ, that is not the issue. The issue is: How as a Muslim should one confront these differences of opinions and what should be our relationship with someone of a different opinion.
Allah ta'ala commanded us to call and advise people in this Deen of Al-Islam. Many Muslims set off on this mission blindfolded, not realizing that the map was there in the Qur'an also. In fact, in the very same verse where Allah commanded us to call and advise people in this Deen, Allah taught us how to do it. Read the following verse carefully:
"Invite (fi'l Amr - Allah is commanding) to the way of your Lord with wisdom and good instruction and argue with them in a way that is best! " - Surah An-Nahl 16/125.
There is no need to philosophize. No need to talk in the flower gardens. It is right there, plain and simple for anyone who would take heed.
There in that Ayah are the three ingredients to apply when we disagree with someone. The same Allah that taught us to debate the truth, taught us how to do it:
1 - With Hikmah (wisdom)
2 - With good instruction, and
3 - To argue in a way that is best.
What does it mean to have Hikmah when differing with someone? The grandsons of Rasul Allah(saw) once set one of the most beautiful examples of Hikmah in advising others. Al-Hasan and Al-Husayn - in their young age - once saw a senior man performing Wudu incorrectly. Together they arranged a plan to teach the man without insulting him, advising him in a manner befitting of his age.
Together they went to the senior and announced, "My brother and I have differed over who amongst us performs Wudu the best. Would you mind being the judge to determine which one of us indeed performs Wudu more correctly."
The man watched intently as the two grandsons of Rasul Allah performed Wudu in an explicit manner. After they had completed, he thanked them and said, "By Allah, I did not know how to perform Wudu before this. You have both taught me how to do it correctly."
We must understand that there are two dimensions to Hikmah. Firstly, there is the Hikmah of knowledge - Hikmah Ilmiyyah. And secondly, there is the Hikmah of Action - Hikmah Amaliyyah.
Some people may have Hikmah of knowledge. But we see that when they try correcting others, advising them, they lack the Hikmah of Action. This causes many a common folk to reject the Hikmah of knowledge.
To illustrate this hikmah of knowledge without Hikmah of action, a brother once completed the Salah in a local Masjid and then proceeded to shake hands with the people on his right and left. The brother to his immediate right slapped his hand and snapped, "That is not part of the Sunnah!" The man replied most correctly, "Oh, is disrespect and insult part of the Sunnah?"
To show Hikmah when we differ requires the following:
Sincerity
One: If we differ, our intentions should be that we are differing in the sincere hope of coming away with the truth. Our intentions should be sincere to Allah.
We should not differ just to release some hate or envy in our heart. We should not differ to embarrass someone like we may have been embarrassed.
Rasul Allah said, "Whoever learns knowledge - knowledge from that which should be sought for the sake of Allah - only to receive a commodity of the material world, he shall not find the fragrance of jannah on the day of resurrection." - An authentic hadith narrated by Abu Dawood in Kitab Al-Ilm.
Kindness and Gentleness
Two: To have Hikmah when differing means we should rarely depart from an atmosphere of kindness and gentleness, we should seldom allow ourselves to become angry and raise our voices.
Fir'own (Pharaoh) was one of the evilest people that lived. Musa was one of the noblest. Look at how Allah told Musa to advise Fir'own...
"Go, both of you, to Fir'own. Indeed, he has transgressed. And speak to him with gentle speech, perhaps he may remember or fear (Allah)."
A man once entered upon the Khalifah and chastised him for some policies he had taken. The Khalifah replied, "By Allah, Fir'own was more eviler than me. And by Allah, Musa was more pious than you. Yet, Allah commanded him...'And speak to him with gentle speech, perhaps he may remember or fear (Allah).'"
Take Your Time and Clarify
Three: To have Hikmah when dealing with others is to be patient and clarify things before snapping to conclusions.
Imam Ahmad narrates with his chain of narrators leading to Ibn Abbas who said, "A man from Bani Saleem passed by a group of the Prophet's companions. (At that time of war) The man said 'as salamu alaykum' to them. The companions concluded that he only said 'as salamu alaykum' to them as a deception to save himself from being caught. They surrounded him and Malham ibn Juthaamah killed him. From that event Allah revealed the verse...
"O you who have believed, when you go forth (to fight) in the cause of Allah, investigate, and do not say to one who gives you (a greeting of peace), "You are not a believer," Aspiring for the goods of worldly life; for with Allah are many acquisitions. You (yourselves) were like that before; then Allah conferred His favor (i.e. guidance) upon you, so investigate. Indeed, Allah is ever with what you do, acquainted." - Surah AnNisa, 4/94. From Tafseer Ibn Katheer.
Speak Kindly
Fourthly, never trade in kind words for harshness, especially when dealing with other Muslims.
Look at the power of a sincere and polite word: Mus'ab ibn Umayr was the first of ambassador of Rasul Allah in Madinah. Before Rasul Allah had arrived in Madinah, Mus'ab taught ahl al-Madinah about Islam and they began to enter the Deen.
This enraged Sa'd ibn 'Ubaadah, one of the chieftains of Madinah. He sheathed his sword and set off for the head of Mus'ab ibn 'Umayr. When he confronted Mus'ab he threatened, "Stop this nonsense you speak or you shall find yourself dead!"
Mus'ab replied in the way that should be a lesson for us all. This man before him did not stop at rudeness and ignorance, he wanted to slit his throat.
Mus'ab said, "Shall you not sit and listen for a few moments. If you agree with what I say then take it, and if not, we shall desist from this talk." Sa'd sat down.
Mus'ab spoke about Allah and His messenger until the face of Sa'd ibn Ubaadah's face shone like a full moon and he said, "What should a person do who wishes to enter into this Deen?" After Mus'ab had told him he said, "There is a man, if he accepts this Deen, there shall be no home in Madinah that will not become Muslim. Sa'd ibn Mu'aadh."
When Sa'd ibn Mu'aadh heard what was happening, he was infuriated. He left his home to go and kill this man called Mus'ab ibn Umayr for the dissention he had caused. He entered upon Mus'ab and announced, "You shall desist of this religion you speak of or you shall find yourself dead!"
Mus'ab replied, "Shall you not sit and listen for a few moments. If you agree with what I say then take it, and if not, I shall desist from this talk." Sa'd sat.
Mus'ab spoke about Allah and His messenger until the face of Sa'd ibn Mu'aadh's face shone like a full moon and he said, "What should a person do who wishes to enter into this Deen?"
Look at what a kind word did. Sa'd ibn Mu'aadh went home to his Madinan tribe that night and announced to them all, "Everything of yours is Haram upon me until you all enter into Islam."
That night, every home in Madinah went to bed with Laa ilaaha illa Allah...all because of a kind word.
Part II: Who wins?
Mu'aawiyah ibn al-Hakam al-Salami. When he came to Madeenah from the desert, he did not know that it was forbidden to speak during the salaah. He relates: "Whilst I was praying behind the Messenger of Allaah (peace and blessings of Allaah be upon him), a man sneezed, so I said 'Yarhamuk Allaah (may Allaah have mercy on you).' The people glared at me, so I said, 'May my mother lose me! What is wrong with you that you are looking at me?' They began to slap their thighs with their hands, and when I saw that they were indicating that I should be quiet, I stopped talking (i.e., I nearly wanted to answer them back, but I controlled myself and kept quiet).
When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished praying - may my father and mother be sacrificed for him, I have never seen a better teacher than him before or since - he did not scold me or hit me or put me to shame. He just said, 'This prayer should contain nothing of the speech of men; it is only tasbeeh and takbeer and recitation of the Qur'aan.'" (Saheeh Muslim, 'Abd al-Baaqi edn., no. 537).
Islam showed us how to differ with one another. Some people think that we should never differ at all and all disagreements should be avoided. Nay, this is an incorrect assumption, for the Qur'an and Sunnah show clearly that when a mistake is made it should be corrected. Indeed helping others do what is right is a requirement of the Deen, sincere Naseeha.
We see when Rasul Allah turned away from AbdAllah ibn Umm Maktoom, the blind man, Allah corrected him in the Qur'an...
"(The Prophet) frowned and turned away, Because there came to him the blind man But what could tell you that perchance he might become pure (from sins)? Or that he might receive admonition, and that the admonition might profit him?" - surah Abasa, 1-4
When Haatib ibn Abi Balta'ah (may Allaah be pleased with him) made the mistake of writing to the kuffaar of Quraysh and informing them of the direction in which the Prophet (peace and blessings of Allaah be upon him) was headed on a military campaign against them, Allaah revealed the words:
"O you who believe! Take not My enemies and your enemies as friends..." - Surah Mumtahinah/1
And so on. Thus we learn that when a mistake happens it should be corrected. However, the method of correction is what needs our attention.
Whenever Muslims argue, it is as if each party carries a banner of: 'I must win and you must lose!' Careful study of the Sunnah however shows us that this is not always the case with the way Rasul Allah acted. Consider the following examples:
"I lose and you win!"
A Bedouin came to Rasul Allah and told him, "Give me from what Allah gave you, not from the wealth of your mother nor from the wealth of your father." The Sahaabah were furious at the man and step forward to discipline him for what he said. Rasul Allah commanded everyone to leave him.
Then by the hand, Rasul Allah took him home, opened his door and said, "Take what you wish and leave what you wish." The man did so and after he completed, Rasul Allah asked him, "Have I honored you?" "Yes, by Allah," said the Bedouin. "Ash hadu an laa ilaaha illa Allah, wa ashhadu anna Muhammadar Rasul Allah." (Meaning he embraced Islam)
When the Sahabah heard of how the man changed, Rasul Allah taught them. "Verily the example of myself, you and this Bedouin is that of a man who had his camel run away. The townspeople tried capturing the camel for him by running and shouting after the camel, only driving it further away. The man would shout, 'Leave me and my camel, I know my camel better.' Then he took some grass in his hand, ruffled it in front of the camel, until it came willingly.
'By Allah, had I left you to this Bedouin, you would have hit him, hurt him, he would have left without Islam and eventually have entered hellfire."
"I win and you lose!"
A Muslim should not have an apologetic stance to everything he is confronted with. There are times when the truth must be said, when there is no room for flattery.
When the Makhzoomi women - a women from an affluent family - stole, people approached Rasul Allah to have her punishment canceled. Rasul Allah became very angry and stood on the pulpit and announced, "By Allah, had Fatima the daughter of Muhammad stole I would have cut her hand off."
No room for flattery, the truth must be stood up for. It is here that the etiquette of disagreement that we talked earlier about should shine.
"I win and you win!"
There doesn't always have to be a loser. We see in many cases that Rasul Allah gave a way out for the people he differed with.
When he sent the letter to Caesar, he said in it, "Become Muslim and you shall be safe, Allah shall give you your reward double!"
He did not say surrender or die! Nothing of the sort. Become Muslim and you shall win, rather your victory shall be double.
I shall end with this shining example of how to act with other Muslims from our role model, Abu Bakr:
Abu Bakr once disputed with another companion about a tree. During the dispute Abu Bakr said something that he rather would not have said. He did not curse, he did not attack someone's honor, he did not poke a fault in anyone, all he said was something that may have hurt the other companion's feelings.
Immediately, Abu Bakr - understanding the mistake - ordered him, "Say it back to me!" The companion said, "I shall not say it back." "Say it back to me," said Abu Bakr, "Or I shall complain to the Messenger of Allah." The companion refused to say it back and went on his way.
Abu Bakr went to Rasul Allah and related what had happened and what he said. Rasul Allah called that companion and asked him, "Did Abu Bakr say so and so to you?" He said, "Yes." He said, "What did you reply." He said, "I did not reply it back to him." Rasul Allah said, "Good, do not reply it back to him (do not hurt Abu Bakr). Rather say, 'May Allah forgive you O Abu Bakr!'"
The Companion turned to Abu Bakr and said, "May Allah forgive you O Abu Bakr! May Allah forgive you O Abu Bakr!" Abu Bakr turned and cried as he walked away.
Let us leave today with a resolve to revive this air Rasul Allah and his companions breathed, an air of mercy and love and brotherhood.
by Muhammad Alshareef
Imam Malik one day entered the Masjid after Asr. Towards the front of Masjid An-Nabawee he drew closer and sat down. Rasul Allah had commanded that anyone who enters the Masjid should not sit until he first prays 2 rakas as a salutation of the Masjid. Imam Malik was of the opinion however that Rasul Allah's forbiddance of praying after Asr took precedence and so he would teach his students to not pray the tahiyyatul Masjid if they entered between the Asr and Maghrib time.
At that moment that Imam Malik sat down, a young boy had seen him sit without first praying the 2 raka's of Tahiyyatul Masjid. The young boy scorned him, "Get up and pray 2 rakas!"
Imam Malik dutifully stood up once again and began praying the 2 rakas. The students sat stunned: What was going on? Had Imam Malik's opinion changed?
After he had completed the salah, the students swarmed around and questioned his actions. Imam Malik said, "My opinion has not changed, nor have I gone back on what I taught you earlier. I merely feared that had I not prayed the 2 rakas as the young boy commanded, Allah may include me in the Ayah...
"And when it is said to them, 'Bow (in prayer)', they do not bow." - al mursalat 77/48.
Imam Ahmad held the opinion that eating camel meat nullifies ones Wudhu, an opinion that the majority of scholars differed from. Some students asked him, "If you find an Imam eating camel meat in front of you and - without first making Wudu - then leads the Salah, would you pray behind him?" Imam Ahmad replied, "Do you think I would not pray behind the likes of Imam Malik and Sa'eed ibn Al-Musayyab?"
Allah created humans with differences. It is the law of creation. Different tongues, different colors, different cultures...all that on the outside. On the inside, humans were created with many degrees of knowledge, intellect, and comprehension of concepts. This is all a sign of Allah's all encompassing power to do whatever He wills:
"And among His signs is the creation of the heavens and the earth, and the variations in your languages and your colors: verily in that are signs for those who know." [30:22]
Humans shall differ, that is not the issue. The issue is: How as a Muslim should one confront these differences of opinions and what should be our relationship with someone of a different opinion.
Allah ta'ala commanded us to call and advise people in this Deen of Al-Islam. Many Muslims set off on this mission blindfolded, not realizing that the map was there in the Qur'an also. In fact, in the very same verse where Allah commanded us to call and advise people in this Deen, Allah taught us how to do it. Read the following verse carefully:
"Invite (fi'l Amr - Allah is commanding) to the way of your Lord with wisdom and good instruction and argue with them in a way that is best! " - Surah An-Nahl 16/125.
There is no need to philosophize. No need to talk in the flower gardens. It is right there, plain and simple for anyone who would take heed.
There in that Ayah are the three ingredients to apply when we disagree with someone. The same Allah that taught us to debate the truth, taught us how to do it:
1 - With Hikmah (wisdom)
2 - With good instruction, and
3 - To argue in a way that is best.
What does it mean to have Hikmah when differing with someone? The grandsons of Rasul Allah(saw) once set one of the most beautiful examples of Hikmah in advising others. Al-Hasan and Al-Husayn - in their young age - once saw a senior man performing Wudu incorrectly. Together they arranged a plan to teach the man without insulting him, advising him in a manner befitting of his age.
Together they went to the senior and announced, "My brother and I have differed over who amongst us performs Wudu the best. Would you mind being the judge to determine which one of us indeed performs Wudu more correctly."
The man watched intently as the two grandsons of Rasul Allah performed Wudu in an explicit manner. After they had completed, he thanked them and said, "By Allah, I did not know how to perform Wudu before this. You have both taught me how to do it correctly."
We must understand that there are two dimensions to Hikmah. Firstly, there is the Hikmah of knowledge - Hikmah Ilmiyyah. And secondly, there is the Hikmah of Action - Hikmah Amaliyyah.
Some people may have Hikmah of knowledge. But we see that when they try correcting others, advising them, they lack the Hikmah of Action. This causes many a common folk to reject the Hikmah of knowledge.
To illustrate this hikmah of knowledge without Hikmah of action, a brother once completed the Salah in a local Masjid and then proceeded to shake hands with the people on his right and left. The brother to his immediate right slapped his hand and snapped, "That is not part of the Sunnah!" The man replied most correctly, "Oh, is disrespect and insult part of the Sunnah?"
To show Hikmah when we differ requires the following:
Sincerity
One: If we differ, our intentions should be that we are differing in the sincere hope of coming away with the truth. Our intentions should be sincere to Allah.
We should not differ just to release some hate or envy in our heart. We should not differ to embarrass someone like we may have been embarrassed.
Rasul Allah said, "Whoever learns knowledge - knowledge from that which should be sought for the sake of Allah - only to receive a commodity of the material world, he shall not find the fragrance of jannah on the day of resurrection." - An authentic hadith narrated by Abu Dawood in Kitab Al-Ilm.
Kindness and Gentleness
Two: To have Hikmah when differing means we should rarely depart from an atmosphere of kindness and gentleness, we should seldom allow ourselves to become angry and raise our voices.
Fir'own (Pharaoh) was one of the evilest people that lived. Musa was one of the noblest. Look at how Allah told Musa to advise Fir'own...
"Go, both of you, to Fir'own. Indeed, he has transgressed. And speak to him with gentle speech, perhaps he may remember or fear (Allah)."
A man once entered upon the Khalifah and chastised him for some policies he had taken. The Khalifah replied, "By Allah, Fir'own was more eviler than me. And by Allah, Musa was more pious than you. Yet, Allah commanded him...'And speak to him with gentle speech, perhaps he may remember or fear (Allah).'"
Take Your Time and Clarify
Three: To have Hikmah when dealing with others is to be patient and clarify things before snapping to conclusions.
Imam Ahmad narrates with his chain of narrators leading to Ibn Abbas who said, "A man from Bani Saleem passed by a group of the Prophet's companions. (At that time of war) The man said 'as salamu alaykum' to them. The companions concluded that he only said 'as salamu alaykum' to them as a deception to save himself from being caught. They surrounded him and Malham ibn Juthaamah killed him. From that event Allah revealed the verse...
"O you who have believed, when you go forth (to fight) in the cause of Allah, investigate, and do not say to one who gives you (a greeting of peace), "You are not a believer," Aspiring for the goods of worldly life; for with Allah are many acquisitions. You (yourselves) were like that before; then Allah conferred His favor (i.e. guidance) upon you, so investigate. Indeed, Allah is ever with what you do, acquainted." - Surah AnNisa, 4/94. From Tafseer Ibn Katheer.
Speak Kindly
Fourthly, never trade in kind words for harshness, especially when dealing with other Muslims.
Look at the power of a sincere and polite word: Mus'ab ibn Umayr was the first of ambassador of Rasul Allah in Madinah. Before Rasul Allah had arrived in Madinah, Mus'ab taught ahl al-Madinah about Islam and they began to enter the Deen.
This enraged Sa'd ibn 'Ubaadah, one of the chieftains of Madinah. He sheathed his sword and set off for the head of Mus'ab ibn 'Umayr. When he confronted Mus'ab he threatened, "Stop this nonsense you speak or you shall find yourself dead!"
Mus'ab replied in the way that should be a lesson for us all. This man before him did not stop at rudeness and ignorance, he wanted to slit his throat.
Mus'ab said, "Shall you not sit and listen for a few moments. If you agree with what I say then take it, and if not, we shall desist from this talk." Sa'd sat down.
Mus'ab spoke about Allah and His messenger until the face of Sa'd ibn Ubaadah's face shone like a full moon and he said, "What should a person do who wishes to enter into this Deen?" After Mus'ab had told him he said, "There is a man, if he accepts this Deen, there shall be no home in Madinah that will not become Muslim. Sa'd ibn Mu'aadh."
When Sa'd ibn Mu'aadh heard what was happening, he was infuriated. He left his home to go and kill this man called Mus'ab ibn Umayr for the dissention he had caused. He entered upon Mus'ab and announced, "You shall desist of this religion you speak of or you shall find yourself dead!"
Mus'ab replied, "Shall you not sit and listen for a few moments. If you agree with what I say then take it, and if not, I shall desist from this talk." Sa'd sat.
Mus'ab spoke about Allah and His messenger until the face of Sa'd ibn Mu'aadh's face shone like a full moon and he said, "What should a person do who wishes to enter into this Deen?"
Look at what a kind word did. Sa'd ibn Mu'aadh went home to his Madinan tribe that night and announced to them all, "Everything of yours is Haram upon me until you all enter into Islam."
That night, every home in Madinah went to bed with Laa ilaaha illa Allah...all because of a kind word.
Part II: Who wins?
Mu'aawiyah ibn al-Hakam al-Salami. When he came to Madeenah from the desert, he did not know that it was forbidden to speak during the salaah. He relates: "Whilst I was praying behind the Messenger of Allaah (peace and blessings of Allaah be upon him), a man sneezed, so I said 'Yarhamuk Allaah (may Allaah have mercy on you).' The people glared at me, so I said, 'May my mother lose me! What is wrong with you that you are looking at me?' They began to slap their thighs with their hands, and when I saw that they were indicating that I should be quiet, I stopped talking (i.e., I nearly wanted to answer them back, but I controlled myself and kept quiet).
When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished praying - may my father and mother be sacrificed for him, I have never seen a better teacher than him before or since - he did not scold me or hit me or put me to shame. He just said, 'This prayer should contain nothing of the speech of men; it is only tasbeeh and takbeer and recitation of the Qur'aan.'" (Saheeh Muslim, 'Abd al-Baaqi edn., no. 537).
Islam showed us how to differ with one another. Some people think that we should never differ at all and all disagreements should be avoided. Nay, this is an incorrect assumption, for the Qur'an and Sunnah show clearly that when a mistake is made it should be corrected. Indeed helping others do what is right is a requirement of the Deen, sincere Naseeha.
We see when Rasul Allah turned away from AbdAllah ibn Umm Maktoom, the blind man, Allah corrected him in the Qur'an...
"(The Prophet) frowned and turned away, Because there came to him the blind man But what could tell you that perchance he might become pure (from sins)? Or that he might receive admonition, and that the admonition might profit him?" - surah Abasa, 1-4
When Haatib ibn Abi Balta'ah (may Allaah be pleased with him) made the mistake of writing to the kuffaar of Quraysh and informing them of the direction in which the Prophet (peace and blessings of Allaah be upon him) was headed on a military campaign against them, Allaah revealed the words:
"O you who believe! Take not My enemies and your enemies as friends..." - Surah Mumtahinah/1
And so on. Thus we learn that when a mistake happens it should be corrected. However, the method of correction is what needs our attention.
Whenever Muslims argue, it is as if each party carries a banner of: 'I must win and you must lose!' Careful study of the Sunnah however shows us that this is not always the case with the way Rasul Allah acted. Consider the following examples:
"I lose and you win!"
A Bedouin came to Rasul Allah and told him, "Give me from what Allah gave you, not from the wealth of your mother nor from the wealth of your father." The Sahaabah were furious at the man and step forward to discipline him for what he said. Rasul Allah commanded everyone to leave him.
Then by the hand, Rasul Allah took him home, opened his door and said, "Take what you wish and leave what you wish." The man did so and after he completed, Rasul Allah asked him, "Have I honored you?" "Yes, by Allah," said the Bedouin. "Ash hadu an laa ilaaha illa Allah, wa ashhadu anna Muhammadar Rasul Allah." (Meaning he embraced Islam)
When the Sahabah heard of how the man changed, Rasul Allah taught them. "Verily the example of myself, you and this Bedouin is that of a man who had his camel run away. The townspeople tried capturing the camel for him by running and shouting after the camel, only driving it further away. The man would shout, 'Leave me and my camel, I know my camel better.' Then he took some grass in his hand, ruffled it in front of the camel, until it came willingly.
'By Allah, had I left you to this Bedouin, you would have hit him, hurt him, he would have left without Islam and eventually have entered hellfire."
"I win and you lose!"
A Muslim should not have an apologetic stance to everything he is confronted with. There are times when the truth must be said, when there is no room for flattery.
When the Makhzoomi women - a women from an affluent family - stole, people approached Rasul Allah to have her punishment canceled. Rasul Allah became very angry and stood on the pulpit and announced, "By Allah, had Fatima the daughter of Muhammad stole I would have cut her hand off."
No room for flattery, the truth must be stood up for. It is here that the etiquette of disagreement that we talked earlier about should shine.
"I win and you win!"
There doesn't always have to be a loser. We see in many cases that Rasul Allah gave a way out for the people he differed with.
When he sent the letter to Caesar, he said in it, "Become Muslim and you shall be safe, Allah shall give you your reward double!"
He did not say surrender or die! Nothing of the sort. Become Muslim and you shall win, rather your victory shall be double.
I shall end with this shining example of how to act with other Muslims from our role model, Abu Bakr:
Abu Bakr once disputed with another companion about a tree. During the dispute Abu Bakr said something that he rather would not have said. He did not curse, he did not attack someone's honor, he did not poke a fault in anyone, all he said was something that may have hurt the other companion's feelings.
Immediately, Abu Bakr - understanding the mistake - ordered him, "Say it back to me!" The companion said, "I shall not say it back." "Say it back to me," said Abu Bakr, "Or I shall complain to the Messenger of Allah." The companion refused to say it back and went on his way.
Abu Bakr went to Rasul Allah and related what had happened and what he said. Rasul Allah called that companion and asked him, "Did Abu Bakr say so and so to you?" He said, "Yes." He said, "What did you reply." He said, "I did not reply it back to him." Rasul Allah said, "Good, do not reply it back to him (do not hurt Abu Bakr). Rather say, 'May Allah forgive you O Abu Bakr!'"
The Companion turned to Abu Bakr and said, "May Allah forgive you O Abu Bakr! May Allah forgive you O Abu Bakr!" Abu Bakr turned and cried as he walked away.
Let us leave today with a resolve to revive this air Rasul Allah and his companions breathed, an air of mercy and love and brotherhood.
2010年9月20日 星期一
Dhikr (Remembrance of Allah)
Dhikr ( remembrance of Allah) is the greatest thing in our life and a well tried excellent method for purification of our heart. It eradicates all diseases from heart, produces in it the love of Allah and creates the consciousness of His Greatness; it brings us divine peace and satisfaction.
Allah the Almighty Himself asked us to remember Him as much as possible. Says the Holy Quran:
" O ye who believes remember Allah very often and glorify Him morning and evening." (33:41-2)
Another verse says Quran says
" And when Salaat is finished then ye may disperse through the land and seek of the Bounty of Allah and celebrate the Praises of Allah much and often; they ye may prosper ( here as well as in the next world.) (62-10)
In another verse the Holy Quran says the Dhikr imparts tranquility and peace to the mind and the soul.
" Behold in the Remembrance of Allah do hearts find satisfaction." (13-28)
In a verse, men of Faith have specifically been warned not to forget Dhikr by getting absorbed in the wealth and the family
" O ye who believe let not your riches or your children divert you from the Remembrance of Allah if any act thus, the loss is their own." (63:9)
Allah the Almighty shows His kindness to those who remember Him. He said:
" Then do ye remember Me I will remember you." (2-152)
The Holy Prophet (Sallallahu 'Alaihi Wasallam) says:
"Allah says when anyone remembers Me and his lips move in Dhikr I am by his side."
In a verse of the Holy Quran mentioning the qualities of pious servants and their reward, Allah says:
" Men whom neither traffic nor merchandise can divert from Remembrance of Allah nor from regular Salaat, nor from regular practice of Zakaat. (24-37)
To quote a few Hadith about Dhikr, the Holy Prophet ( Sallallahu Alaihi Wasallam) says:
" There is a polish for everything, for the hearts it is Dhikr of Allah."
He has also said:
" Those who remember Allah and those who do not are like those who are alive and those who are dead." (i.e. who remember Allah and celebrate, His praises are alive and those who do not are dead.)
The Holy Prophet (Sallallahu 'Alaihi Wasallam) was once asked who would be the most exalted among the servants of Allah on the Last Day, He (Sallallahu 'Alaihi Wasallam) replied
" Those who remember Allah, be they men or women."
The Holy Prophet ( Sallallahu Alaihi Wasallam) once advised one of his companions.
" Keep your tongue always employed in repeating the name of Allah.
"Negligence towards Dhikr causes more and more retrogression. Those who close their hearts and tongues to Allah are deprived of all divine virtues, their hearts get hardened and they - become close associates of the devils. Look what the Holy Quran says:
" He who turns away from the remembrance of His Lord He will cause him to undergo a severe Penalty." (72-17)
In another verse it has been sad:
" If anyone withdraws himself from the Remembrance of Allah Who is Most Gracious, He will appoint for him an evil one to be intimate companion to him" ( 43-36)
In another verse it has been said:
" Woe to those whose hearts are hardened against remembering of Allah, they are manifestly wandering" (39-22)
May Allah save us all form wandering
The highest and the required degree of Dhikr is to acquire such a solemn state of mind and heart in which we remain continuously full of remembrance of Allah and be never without His thought.
The state of permanent and all pervading God's consciousness is achieved only through continuously engaging the tongue and heart in Dhikr and devout servant of Allah no doubt, achieve this state.
The daily five Salaats are no doubt the remembrance of Allah but Dhikr has got a wider sense. It includes all sorts of the praises, be they with tongue of heart i.e. Salaats, the recitation of Holy Quran, the other prayers, the repetition His sacred names and devoted contemplation on the signs of Allah and the like come under Dhikr.
We are surrounded by evil forces that are trying to deviate us from the right path. To save ourselves from their grips we must remember Allah in every possible way.
The more we remember Him the more benefited we are. The real Dhiker is that in whatever profession, state or cirumstances a Muslim may be, he should do his best to observe the commands of Allah that are intended for such a situation
" O ye who believe ! Let not your wealth and your children distract you from rembracne of Allah. (63:9)
Thus whoever observes the commandments of Allah applicable to any given time under all circumstances and observe his responsibilities toward his family and in other worldly affairs like buying and selling, carries out the Dhikr of Allah even while engages in them.
Allah the Almighty Himself asked us to remember Him as much as possible. Says the Holy Quran:
" O ye who believes remember Allah very often and glorify Him morning and evening." (33:41-2)
Another verse says Quran says
" And when Salaat is finished then ye may disperse through the land and seek of the Bounty of Allah and celebrate the Praises of Allah much and often; they ye may prosper ( here as well as in the next world.) (62-10)
In another verse the Holy Quran says the Dhikr imparts tranquility and peace to the mind and the soul.
" Behold in the Remembrance of Allah do hearts find satisfaction." (13-28)
In a verse, men of Faith have specifically been warned not to forget Dhikr by getting absorbed in the wealth and the family
" O ye who believe let not your riches or your children divert you from the Remembrance of Allah if any act thus, the loss is their own." (63:9)
Allah the Almighty shows His kindness to those who remember Him. He said:
" Then do ye remember Me I will remember you." (2-152)
The Holy Prophet (Sallallahu 'Alaihi Wasallam) says:
"Allah says when anyone remembers Me and his lips move in Dhikr I am by his side."
In a verse of the Holy Quran mentioning the qualities of pious servants and their reward, Allah says:
" Men whom neither traffic nor merchandise can divert from Remembrance of Allah nor from regular Salaat, nor from regular practice of Zakaat. (24-37)
To quote a few Hadith about Dhikr, the Holy Prophet ( Sallallahu Alaihi Wasallam) says:
" There is a polish for everything, for the hearts it is Dhikr of Allah."
He has also said:
" Those who remember Allah and those who do not are like those who are alive and those who are dead." (i.e. who remember Allah and celebrate, His praises are alive and those who do not are dead.)
The Holy Prophet (Sallallahu 'Alaihi Wasallam) was once asked who would be the most exalted among the servants of Allah on the Last Day, He (Sallallahu 'Alaihi Wasallam) replied
" Those who remember Allah, be they men or women."
The Holy Prophet ( Sallallahu Alaihi Wasallam) once advised one of his companions.
" Keep your tongue always employed in repeating the name of Allah.
"Negligence towards Dhikr causes more and more retrogression. Those who close their hearts and tongues to Allah are deprived of all divine virtues, their hearts get hardened and they - become close associates of the devils. Look what the Holy Quran says:
" He who turns away from the remembrance of His Lord He will cause him to undergo a severe Penalty." (72-17)
In another verse it has been sad:
" If anyone withdraws himself from the Remembrance of Allah Who is Most Gracious, He will appoint for him an evil one to be intimate companion to him" ( 43-36)
In another verse it has been said:
" Woe to those whose hearts are hardened against remembering of Allah, they are manifestly wandering" (39-22)
May Allah save us all form wandering
The highest and the required degree of Dhikr is to acquire such a solemn state of mind and heart in which we remain continuously full of remembrance of Allah and be never without His thought.
The state of permanent and all pervading God's consciousness is achieved only through continuously engaging the tongue and heart in Dhikr and devout servant of Allah no doubt, achieve this state.
The daily five Salaats are no doubt the remembrance of Allah but Dhikr has got a wider sense. It includes all sorts of the praises, be they with tongue of heart i.e. Salaats, the recitation of Holy Quran, the other prayers, the repetition His sacred names and devoted contemplation on the signs of Allah and the like come under Dhikr.
We are surrounded by evil forces that are trying to deviate us from the right path. To save ourselves from their grips we must remember Allah in every possible way.
The more we remember Him the more benefited we are. The real Dhiker is that in whatever profession, state or cirumstances a Muslim may be, he should do his best to observe the commands of Allah that are intended for such a situation
" O ye who believe ! Let not your wealth and your children distract you from rembracne of Allah. (63:9)
Thus whoever observes the commandments of Allah applicable to any given time under all circumstances and observe his responsibilities toward his family and in other worldly affairs like buying and selling, carries out the Dhikr of Allah even while engages in them.
2010年9月19日 星期日
Beauty Tips for Women...Try and see the difference
For attractive lips, speak words of kindness.
For lovely eyes, seek out the good in people.
For a slim figure, share your food with the hungry.
For beautiful hair, let a child run his or her fingers through it once a day.
For poise, walk with the knowledge that you'll never walk alone.
The beauty of a woman is not in the clothes she wears, the figure that she carries, or the way she combs her hair.
The beauty of a woman must be seen in her eyes, because that is the doorway to her heart. The place where love resides.
The beauty of a woman is not in a facial mole, but true beauty in a woman is reflected in her soul.
It is the caring that she lovingly gives, the passion that she shows.
And the beauty of a woman with passing years only grows.
***
Some Beauty Tips
Remember, inner beauty is most important! No matter what, physical beauty will eventually fade.
When you try to enhance your inner beauty, the self confidence and the true faith you gain will really help you to make an irresistible personality who just cannot be ignored. Apart from the right diet, exercise, skin care, hair care, etc. it is also very important that you cultivate the right kind of thoughts in your mind
1. Smile : Making the effort to smile every once in a while will make you feel good about yourself, and make others feel positive.Leran to smile with your eyes. The eyes are the window into one's soul, so if you smile with your eyes, people will immediately be drawn to you
2. Do not be envious of others for their name, fame, looks, abilities, financial status or any other reason. Also, do not speak negatively about other people. In this way, you will be able to be satisfied with yourself and that will get radiated from your personality, and you will find a glow from within.
3. Do Not Criticize Yourself: We all have an inner critic lying within ourselves who tend to make us look down upon ourselves. It often creates doubt in our mind about our appearance, confidence, talents and so on. However, it is an important job on your part to discourage such thoughts. Thus, you can prevent yourself from being your own enemy.
4. Accept Your Flaws: Do not think too much about those aspects of your looks that you do not like. If you, yourself can accept them, then you will observe that others will not be bothered and accept them too. Keep your focus on the things that you like doing and move ahead in life.
5. Be Yourself : Don't try to look or be like someone else, because that is just a waste of the beautiful person you are. Individuality is beautiful! You should focus more in improving your overall personality, how you carry yourself and how you portray yourself in front of people. You also need to be self motivated to take proper care of yourself. If you feel beautiful from within, it is bound to get reflected on your looks.
6. Develop a positive attitude on everything there is about you – from the way you think, to how you talk and of course how you look. You will look much more beautiful if human kindness, courage, concern, self esteem and humor are twinkling from your eyes. People will recognize that there is something about you that makes you irresistible – and that is when you feel great about yourself, no matter what others think or say.
You can start being beautiful – now
For lovely eyes, seek out the good in people.
For a slim figure, share your food with the hungry.
For beautiful hair, let a child run his or her fingers through it once a day.
For poise, walk with the knowledge that you'll never walk alone.
The beauty of a woman is not in the clothes she wears, the figure that she carries, or the way she combs her hair.
The beauty of a woman must be seen in her eyes, because that is the doorway to her heart. The place where love resides.
The beauty of a woman is not in a facial mole, but true beauty in a woman is reflected in her soul.
It is the caring that she lovingly gives, the passion that she shows.
And the beauty of a woman with passing years only grows.
***
Some Beauty Tips
Remember, inner beauty is most important! No matter what, physical beauty will eventually fade.
When you try to enhance your inner beauty, the self confidence and the true faith you gain will really help you to make an irresistible personality who just cannot be ignored. Apart from the right diet, exercise, skin care, hair care, etc. it is also very important that you cultivate the right kind of thoughts in your mind
1. Smile : Making the effort to smile every once in a while will make you feel good about yourself, and make others feel positive.Leran to smile with your eyes. The eyes are the window into one's soul, so if you smile with your eyes, people will immediately be drawn to you
2. Do not be envious of others for their name, fame, looks, abilities, financial status or any other reason. Also, do not speak negatively about other people. In this way, you will be able to be satisfied with yourself and that will get radiated from your personality, and you will find a glow from within.
3. Do Not Criticize Yourself: We all have an inner critic lying within ourselves who tend to make us look down upon ourselves. It often creates doubt in our mind about our appearance, confidence, talents and so on. However, it is an important job on your part to discourage such thoughts. Thus, you can prevent yourself from being your own enemy.
4. Accept Your Flaws: Do not think too much about those aspects of your looks that you do not like. If you, yourself can accept them, then you will observe that others will not be bothered and accept them too. Keep your focus on the things that you like doing and move ahead in life.
5. Be Yourself : Don't try to look or be like someone else, because that is just a waste of the beautiful person you are. Individuality is beautiful! You should focus more in improving your overall personality, how you carry yourself and how you portray yourself in front of people. You also need to be self motivated to take proper care of yourself. If you feel beautiful from within, it is bound to get reflected on your looks.
6. Develop a positive attitude on everything there is about you – from the way you think, to how you talk and of course how you look. You will look much more beautiful if human kindness, courage, concern, self esteem and humor are twinkling from your eyes. People will recognize that there is something about you that makes you irresistible – and that is when you feel great about yourself, no matter what others think or say.
You can start being beautiful – now
2010年9月16日 星期四
จะรักให้ดีที่สุด
ฉันไม่สัญญาว่าเธอจะเป็นคนสุดท้าย ฉันไม่มั่นใจอะไรที่มันยังไม่เกิด
ฉันไม่สัญญาว่าจะมีเราตลอดไป แค่ไม่มั่นใจ อย่าเพิ่งโกรธ
I don’t promise that I will be a final person, I’m not sure what still happens
I don’t promise that we will be together forever, I’ve just not sure, please don’t angry
แต่ฉันขอสัญญาจะมีแต่เธอเท่านั้น และทุกๆวันฉันจะทำเพื่อเธอ
ฉันขอสัญญาไม่ว่าจะไกลสักแค่ไหน ฉันจะตั้งใจ ฉันรักเธอ
but I promise that I only need you and I will do anything to you everyday
I promise how much I’m not mind distance to intend you. I love you---
เมื่อความรักนั้นไม่ใช่ภูผา เป็นเพียงแววตาที่จริงใจ
เมื่อความรักนั้นเป็นแค่ต้นไม้ มันจะยืนยงสักเท่าไหร่ ก็ต้องอยู่ที่เรา (ทั้งสองคน)
When the love is not a mountain, it is only sparkle in my eyes
When the love is a tree, how much it will last we are together, too.
แม้จะเป็นภูเขาก็อาจพังทลาย แล้วจะเอาอะไรมายืนยันและสัญญา
ฉันไม่รอพรุ่งนี้ไม่นับวันเวลา ฉันแค่รักเธอและฉันจะรักให้ดีที่สุด
Although that mountain could be ruined so there is nothing to affirm and promise
I don’t wait tomorrow, I have not much time, I will only love you and love the best of what I can
2010年9月14日 星期二
Guidance
Guidance from Allah, shone upon the Earth
As a beacon of light, for all the universe
Adam, Noah and Ibrahim
Mousa (Moses), Isaa (Jesus) and Muhammad
Noble prophets sent as mercy
Guidance from Allah Almighty
Followers of the prophets, share the bonds of brotherhood
Leading lives of humility, models for humanity
Through their faith they spread the light
Throughout their lives they taught what’s right
Respect for all of God’s creations
Peace for all the many nations
We turn to Allah, every night every day
Allahu Allah, to you we pray
Grant us knowledge, hope and wisdom
Grant our voices strength in freedom
Fill our lives with love and mercy
Guidance from Allah Almighty
Anwarul Islam lama’at fid-dunya
Fa ada’t afham lima’alima ‘ulya
As a beacon of light, for all the universe
Adam, Noah and Ibrahim
Mousa (Moses), Isaa (Jesus) and Muhammad
Noble prophets sent as mercy
Guidance from Allah Almighty
Followers of the prophets, share the bonds of brotherhood
Leading lives of humility, models for humanity
Through their faith they spread the light
Throughout their lives they taught what’s right
Respect for all of God’s creations
Peace for all the many nations
We turn to Allah, every night every day
Allahu Allah, to you we pray
Grant us knowledge, hope and wisdom
Grant our voices strength in freedom
Fill our lives with love and mercy
Guidance from Allah Almighty
Anwarul Islam lama’at fid-dunya
Fa ada’t afham lima’alima ‘ulya
2010年9月11日 星期六
"คนที่เรารัก" กับ "คนที่รักเรา"
ระหว่าง "คนที่เรารัก" กับ "คนที่รักเรา" เราควรจะเลือกใครดี คนที่เรารัก.....คือคนที่ใช่สำหรับเรา แต่บางครั้ง.....เรากลับรู้สึกว่าเขาไม่ใช่ คนที่เรารัก.....คือคนที่เราคิดว่าเรารู้จักเขาดี แต่แท้จริงแล้ว....เรากลับไม่รู้จักเขาเลย คนที่เรารัก......คือคนที่เราพร้อมจะเป็นผู้ให้ แต่สิ่งที่เราให้.....เขากลับไม่เคยมองเห็นสิ่งที่เราให้ไป คนที่เรารัก........คือคนที่เราอยู่ด้วยเวลามีความสุข แต่เวลาเราทุกข์.....เรากลับมองหาเขาไม่เจอ คนที่เรารัก....คือคนที่เราใส่ใจทุกเวลา แต่ที่แย่กว่าคือ.....ตลอดมาเขาไม่ได้ "รักเรา" คนที่รักเรา.......คือคนที่เราเพียงมองผ่าน แต่เขา.....กลับมองเราอย่างใส่ใจ คนที่รักเรา.....คือคนที่เราไม่พยายามทำความรู้จัก แต่เขา.....กลับพยายามทำความรู้จักเรา คนที่รักเรา.....คือคนที่เราไม่เคยให้ความสำคัญมากมาย แต่เขา.....กลับให้ในสิ่งที่ล้วนมีค่ามีความสำคัญกับเรา คนที่รักเรา......คือคนที่เราไม่เคยเห็นหน้าเวลาสุข แต่เวลาทุกข์......เขากลับเป็นเหมือนเงาคอยเฝ้าตาม คนที่รักเรา.....คือคนที่เราไม่เคยนึกถึง แต่มีสิ่งหนึ่ง.....บอกให้รู้ว่า......"เขารักเรา"
2010年9月9日 星期四
Last Night of Ramadhaan 齋月中最後的夜晚
Rasulullah sallallahu alayhi wasallam said,
On the last night of Ramadhaan the fasting Muslims are forgiven.
The Sahaabah radiyallahu anhum inquired,
Oh,Rasulullah sallallahu alayhi wasallam, is that the night of power?
Rasulullah sallallahu alayhi wasallam replied,
No! But it is only right that a servant should be given his reward on having
completed his duty’ [Ahmad]
穆罕默德聖人(求主賜福予他) 說 : 在齋月的的最後一個晚上 封齋的穆斯林將會被原諒
聖門弟子(求主賜福予他)問到 : 聖人阿! 那是一個尊貴之夜嗎?
穆罕默德聖人(求主賜福予他) 回答說:
不! 但這會是一個僕人在完成他的的責任時所應得到回賜的權益
(阿哈麥德)
On the last night of Ramadhaan the fasting Muslims are forgiven.
The Sahaabah radiyallahu anhum inquired,
Oh,Rasulullah sallallahu alayhi wasallam, is that the night of power?
Rasulullah sallallahu alayhi wasallam replied,
No! But it is only right that a servant should be given his reward on having
completed his duty’ [Ahmad]
穆罕默德聖人(求主賜福予他) 說 : 在齋月的的最後一個晚上 封齋的穆斯林將會被原諒
聖門弟子(求主賜福予他)問到 : 聖人阿! 那是一個尊貴之夜嗎?
穆罕默德聖人(求主賜福予他) 回答說:
不! 但這會是一個僕人在完成他的的責任時所應得到回賜的權益
(阿哈麥德)
2010年9月8日 星期三
Lay latul qadr 尊貴之夜
在這寧靜的夜晚 感到莫名的感傷 想到死亡的恐懼
不知道在未來的一年我們是否還有這樣的機會體驗這尊貴的夜晚
SubahanALLAH 我想到就開始全身發麻...
當我在唸sahabah們 對主對聖所做的犧牲奉獻
讓我對自己更加倍感到慚愧不已
不知道在未來的一年我們是否還有這樣的機會體驗這尊貴的夜晚
SubahanALLAH 我想到就開始全身發麻...
當我在唸sahabah們 對主對聖所做的犧牲奉獻
讓我對自己更加倍感到慚愧不已
2010年9月7日 星期二
一隻小小鳥
有時候我覺得自己像一隻小小鳥 想要飛卻怎樣也飛不高
也許有一天我棲上了枝頭卻成為獵人的目標
我飛上了青天才發現自己從此無依無靠
每次到了夜深人靜的時候我總是睡不著
我懷疑是不是只有我的明天沒有變得更好
未來會怎樣究竟有誰會知道
幸福是否只是一種傳說我永遠都找不到
我是一隻小小小小鳥 想要飛呀飛卻飛也飛不高
我尋尋覓覓尋尋覓覓一個溫暖的懷抱 這樣的要求算不算太高
所有知道我的名字的人啊你們好不好
世界是如此的小 我們註定無處可逃
當我嚐盡人情冷暖 當你決定為了你的理想燃燒
生活的壓力與生命的尊嚴那一個重要
生活要是沒有目摽 就會這樣渾渾噩噩的過下去吧
心有餘力不足的這樣想法一直這樣盤旋在心頭
問問自己夢想重要嗎 夢想是可以幫助人起始的動力
要是夢太多呢 這樣就會很容易讓夢想和現實中差距太大而產生內傷
25歲的我已過了人生中的四分之一 還找不到我的生活重心在哪
對於工作上的成就一點都沒有 也不能這樣就作為人妻了
這樣的話太對不起父母親了 再沒有讓他們享福之前
我怎能還沒有好好的孝順他們 就只有想到我自己的終生大事呢
雖然我是有那麼點怕在台灣找不到一個很適合的對象
一心又抱著希望要是遇到好的人就要趕快好好的把握吧
不過另一方面又很擔心生活的開銷 和結婚後的總總壓力
雖然很有信心的是所有的給養來自真主 但是生活各層面所帶來的壓力可不小
想要好好改善目前的生活 需要很大的努力和勇氣
都唸完了大學了還是覺得自己不夠有用
再加上現在的服裝讓我感到忐忑不安 我很自傲的做個穆斯林
但對於我個人的專業和再加上服裝限制 卻是對我大大的扣分
我到底該怎麼辦 老是和外面生活格格不入
我的感覺就像一半的阿拉伯人 感覺被丟在一個完全陌生的地方
回教國家卻是我生長的地方 突然出現在這樣的環境下 讓我不知所措的如何生活和面對
其實我是真的太避俗了 一定要把自己變成一個合格的穆斯林
這個也不能嘗試納各也不能嘗試 就像白紙班從來都不知道外面的人是黑是白或是彩色
有誰規定做為穆斯林就一定是完美的人
我就是沒有辦法跨出那一個框框 我該怎麼樣去參予更多外面的活動和生活
不用一直活在自己的意識型態裡 我是生長在都市而不是深山裡或鄉下
只有做好自己 外面的人我卻一點都沒有興趣想要去涉略
我就是因為太不去care外面的生活 才會讓自己變的這麼蠢
我想要改變自己 我是否可以真正的改變自己 還是一直都是這樣過一輩子
生命早就應該浪費在美好的事物上,是否想念過過去,對某人某事的一種依賴感,
人纇是個念舊還是喜新厭舊的動物,曾經在我生命中如過客般穿透我的生命曲,
無論是朋友家人或心理認為是最重要的人,一切令人懷念又悲傷,
卻得裝堅強勇往直前繼續生活,有時感覺自己卻像個陌生人徘徊在這個陌生的國度,
感到徬晃`孤單 無助,感覺自己跟別人不同,沒辦法達成自己想做的理想和對宗教的使命感,
怎麼做都感到心有餘力不足,好像我活在不屬於我的世界裡...oh Allah 救救我吧
也許有一天我棲上了枝頭卻成為獵人的目標
我飛上了青天才發現自己從此無依無靠
每次到了夜深人靜的時候我總是睡不著
我懷疑是不是只有我的明天沒有變得更好
未來會怎樣究竟有誰會知道
幸福是否只是一種傳說我永遠都找不到
我是一隻小小小小鳥 想要飛呀飛卻飛也飛不高
我尋尋覓覓尋尋覓覓一個溫暖的懷抱 這樣的要求算不算太高
所有知道我的名字的人啊你們好不好
世界是如此的小 我們註定無處可逃
當我嚐盡人情冷暖 當你決定為了你的理想燃燒
生活的壓力與生命的尊嚴那一個重要
生活要是沒有目摽 就會這樣渾渾噩噩的過下去吧
心有餘力不足的這樣想法一直這樣盤旋在心頭
問問自己夢想重要嗎 夢想是可以幫助人起始的動力
要是夢太多呢 這樣就會很容易讓夢想和現實中差距太大而產生內傷
25歲的我已過了人生中的四分之一 還找不到我的生活重心在哪
對於工作上的成就一點都沒有 也不能這樣就作為人妻了
這樣的話太對不起父母親了 再沒有讓他們享福之前
我怎能還沒有好好的孝順他們 就只有想到我自己的終生大事呢
雖然我是有那麼點怕在台灣找不到一個很適合的對象
一心又抱著希望要是遇到好的人就要趕快好好的把握吧
不過另一方面又很擔心生活的開銷 和結婚後的總總壓力
雖然很有信心的是所有的給養來自真主 但是生活各層面所帶來的壓力可不小
想要好好改善目前的生活 需要很大的努力和勇氣
都唸完了大學了還是覺得自己不夠有用
再加上現在的服裝讓我感到忐忑不安 我很自傲的做個穆斯林
但對於我個人的專業和再加上服裝限制 卻是對我大大的扣分
我到底該怎麼辦 老是和外面生活格格不入
我的感覺就像一半的阿拉伯人 感覺被丟在一個完全陌生的地方
回教國家卻是我生長的地方 突然出現在這樣的環境下 讓我不知所措的如何生活和面對
其實我是真的太避俗了 一定要把自己變成一個合格的穆斯林
這個也不能嘗試納各也不能嘗試 就像白紙班從來都不知道外面的人是黑是白或是彩色
有誰規定做為穆斯林就一定是完美的人
我就是沒有辦法跨出那一個框框 我該怎麼樣去參予更多外面的活動和生活
不用一直活在自己的意識型態裡 我是生長在都市而不是深山裡或鄉下
只有做好自己 外面的人我卻一點都沒有興趣想要去涉略
我就是因為太不去care外面的生活 才會讓自己變的這麼蠢
我想要改變自己 我是否可以真正的改變自己 還是一直都是這樣過一輩子
生命早就應該浪費在美好的事物上,是否想念過過去,對某人某事的一種依賴感,
人纇是個念舊還是喜新厭舊的動物,曾經在我生命中如過客般穿透我的生命曲,
無論是朋友家人或心理認為是最重要的人,一切令人懷念又悲傷,
卻得裝堅強勇往直前繼續生活,有時感覺自己卻像個陌生人徘徊在這個陌生的國度,
感到徬晃`孤單 無助,感覺自己跟別人不同,沒辦法達成自己想做的理想和對宗教的使命感,
怎麼做都感到心有餘力不足,好像我活在不屬於我的世界裡...oh Allah 救救我吧
二﹑黃牛章導讀
西元622年﹐最早的穆斯林跟隨先知穆聖從麥加遷移到麥迪那之後﹐他們面前的首要目的是建立一個嶄新的穆斯林社會。 所有歸信伊斯蘭的穆斯林都是來自過去不同的信仰﹐例如崇拜偶像或者信仰多神﹐也有人從小就受傳統迷信的薰陶﹐自從歸信伊斯蘭之後﹐擺脫了過去的精神束縛﹐以新的文明面貌出現。 來到了麥迪那之後﹐形勢與麥加時期大不同﹐穆斯林可以自由地行動和聚會﹐有了安全感﹐客觀條件為他們展示了創立新社會的機遇。
來到新環境﹐也有新問題﹐遭受在他們之前移居到麥迪那的猶太人的歧視和嫉妒。 猶太人為了躲避羅馬人的壓迫和屠殺﹐四處逃散﹐其中一支從巴勒斯坦地區遷移到阿拉伯半島﹐但是他們的宗教神職拉比們堅持說﹐猶太民族是“上帝的選民”﹐享有精神的特權﹐其它民族都是卑劣的低級血統﹐只有猶太人才許可信仰高貴的猶太教。 他們看到了從麥加新來的穆斯林﹐首領是先知穆罕默德﹐信仰伊斯蘭﹐猶太人對待這些新來的居民展開了明爭暗鬥﹐處處排擠和敵視。
拜占庭帝國的羅馬人﹐史稱“東羅馬”﹐首都在君士坦丁堡﹐統治著地中海沿岸地區﹐包括今日的巴勒斯坦和敘利亞﹐猶太人受到羅馬人的種族迫害﹐被驅逐出境﹐其中一部分來到水草茂盛物產豐富的亞斯裡布﹐後來改名為麥迪那。 猶太人把當地的阿拉伯部落都看成是低賤的民族﹐沒有資格信奉猶太教﹐蔑視他們的迷信與落後﹐而自我標榜是“精神貴族”(holier-than-thou)﹐猶太教是猶太民族的傳統特權。 當他們看到新來的麥加人﹐屬於阿拉伯種族﹐一律都看成迷信落後的賤民﹐對他們信仰的伊斯蘭﹐處心積慮地對他們藐視﹑嘲笑﹑歪曲和刁難。
帶領麥加穆斯林來到麥迪那的先知穆聖﹐是真主的最後使者﹐負有傳播伊斯蘭的使命。他一方面團結教育穆斯林弟兄和建設穆斯林新社會﹐同時向當地人展現伊斯蘭的新思維﹐與各種民族和信仰人群團結與合作﹐希望和諧共處。 面對猶太人的偏見和敵視﹐穆斯林社會在先知穆聖領導下展開生存的鬥爭﹐維護正義和公平﹐保護全體麥迪那各族居民的基本人權。 為了有效地防禦和自衛﹐必須加強組織系統和管理機構﹐於是﹐一個“政府”雛形為了適應形勢而發展﹐不斷完善。 這個時期﹐正在《古蘭經》從真主向他的使者陸續頒降的過程中﹐引導先知穆聖遵循正道建設人間的新社會﹐開創新紀元。
《古蘭經》“黃牛章”就是在麥迪那時期下降的經文﹐是全經中最長的一章﹐而且內容豐富﹐函蓋了許多方面的基本精神。 在面對猶太人傲慢的態度和精神特權的迷妄﹐這一章蘇勒的開頭就闡明﹕“這部經﹐其中毫無可疑﹐是敬畏者的嚮導。”(2﹕2) 當初的麥迪那﹐有許多不同的信仰並存﹐其中猶太教與基督徒有經典為依據﹐他們對文字﹑書寫和信仰的經典已經不陌生﹐各教之間經常發生誰是誰非的爭論﹐爭論的焦點之一是經典的真實與可靠性。 真主的啟示下達了﹐表達了真主的意欲。 這一章的特殊之處﹐是特別強調了人類敬畏造物主的信仰和感情﹐前後有三十多句經文闡述這個主題。 信仰的精神狀態應當體現在對造物主的敬畏和忠誠﹐例如《古蘭經》說﹕“天地萬物﹐只是真主的。 我確已囑咐在你們之前曾經受天經的人﹐也囑咐你們說﹕‘你們當敬畏真主。’”(4﹕131)
先知穆聖根據真主的啟示﹐確定了伊斯蘭獨有的五種信仰功修。
在“黃牛章”中﹐真主啟示了信士表現對真主敬畏的五項功修﹕念﹑禮﹑齋﹑課﹑朝。
(一) “念”來自于“眾人啊﹗ 你們的主﹐創作了你們﹐和你們以前的人﹐你們當崇拜他﹐以便你們敬畏。”(2﹕21)
(二) “禮”來自于“你們當僅守拜功﹐和最貴的拜功﹐你們當為真主而順服他立正。”(2﹕238)
(三) “齋”來自于“通道的人們啊﹗ 齋戒已成為你們的定制﹐猶如它曾為前人的定制一樣﹐以便你們敬畏。”(2﹕183)
(四) “課”來自于“通道的人們啊﹗ 沒有買賣﹐沒有友誼﹐不許說情的日子降臨之前﹐你們當分舍你們的財產。”(2﹕254) “確信幽玄﹐謹守拜功﹐並分舍我所給他們的。”(2﹕3)
(五) “朝”來自于“你們當為真主而完成大朝和小朝。”(2﹕196)
+ + + + + +
“黃牛章”的全部經文不是集中一次下降的﹐而是陸續不斷出現﹐然後先知穆聖按照真主的意欲把先後的啟示歸納為一章完整的蘇勒。 根據當時對真主啟示頒降的紀實﹐“黃牛章”中的第281節經文是全部《古蘭經》的最後一段啟示﹐真主說﹕“你們當防備將來有一日﹐你們被召歸於主﹐然後人人都得享受自己行為的完全的報酬而不受虧枉。” 啟示紀實記載了先知穆聖命令他的書記員記錄真主啟示的情形﹐例如他曾命令他們把真主關於財產交易﹑契約和高利貸的經文安排在這個蘇勒的最後一部分。
縱觀整個蘇勒﹐我們發現對通道者的經文只有三段﹐對不通道者只提到了兩處﹐而對偽信者的啟示卻有十三次之多﹐可見真主的智慧對偽信者的危險性重要告誡。 穆斯林社會中﹐通道者與不通道者是對陣的雙方﹐旗幟鮮明﹐是非一目了然﹐而破壞性最大的危險份子是暗藏在穆斯林群體中的偽信者。 這一個蘇勒是真主的宣言書﹐內容包括﹕指導信士的信仰行為﹐告誡信士不忘復活日﹐對《古蘭經》的神聖價值也有啟示﹐充份肯定他的最後使者穆罕默德的忠信品德﹐並且警告反對使者的惡人將嘗到自己的惡果。 這個蘇勒中有許多經文栩栩如生地描述了不同的幾類人﹐例如伊斯蘭的真信士﹑對真理的拒絕者和變節者﹐他們對真主的啟示和使者各有不同的明顯表現。 經文中質問那些聽到真理的資訊不服氣的頑固份子﹐例如﹕“你們怎麼不信真主呢﹖ 你們原是死的﹐而他以生命賦予你們﹐然後使你們死亡﹐然後使你們復活﹐然後你們要被召歸於他。”(2﹕28)
生死是人類最關心的大事﹐而卻忽略了更為重要的其它問題﹐如人是怎樣被造化出來的﹖ 人類來到這個世界有什麼使命﹖ 人類的祖先與惡魔同在真主闕下有過什麼許諾和約定﹖ 生死只是現象和轉化的過程﹐以後的問題比生死更為重要﹐這個蘇勒所涉及的就是這些人類生命的重大問題。 這些問題都在先知穆聖在世時重複出現﹕真主派遣他為最後的使者﹐他承擔著最後歷史的使命﹐他面臨著人祖阿丹與惡魔較量的同樣局勢﹐因為伊斯蘭的敵人要同他作對。伊斯蘭的誕生﹐是人類歷史的迴圈重複﹕真主昭示的正義與邪惡的鬥爭。
一群跟隨真主使者的伊斯蘭信士背鄉離井初來乍到一個陌生的地方麥迪那﹐真主下降這些啟示引導他的奴僕戰勝邪惡和困難﹐譬如他們遭到了當地猶太人的陰謀和對抗。 真主說﹕“以色列的後裔啊﹗ 你們當銘記我所賜你們的恩惠﹐你們當履行對我的約言﹐我就履行對你們的約言﹔你們應當只敬畏我。你們當信我所降示的﹐這能證實你們所有的經典﹐你們不要做首先不信的人﹐不要以廉價出賣我的跡象﹐你們應答只敬畏我。 你們不要明知故犯的以偽亂真﹐隱諱真理。”(2﹕40-42)
猶太人對其他人表現倨慢和飄然﹐因為他們認為擁有古代來自真主的經典﹐雖然他們現有的經典已經嚴重失真﹐但是仍舊保存了一部分造物主下降的真理﹐他們相信世界上沒有其它民族能超過他們。 《古蘭經》通過真主最後的使者下降了﹐遭到許多原始認主獨一宗教信徒們的懷疑﹐例如猶太人和基督徒都被稱作是“有經人”﹐穆斯林到達麥迪那後最早下降的“黃牛章”蘇勒真主確定無疑地聲明﹐這部經典是真實的﹐“其中毫無可疑”。 這些有經人與那些崇拜迷信和多神信仰的迷誤者確實有區別﹐他們信仰獨一無二的造物主和真主下降給他們祖先的經典﹐因此“黃牛章”中有許多經文是對這些人的仁慈和規勸。 不幸的是﹐他們的祖先在丟失了原本的真經之後﹐在不同時期擅自增加了許多想當然的猜測﹐改變了真經的性質﹐有許多誤導的內容。 “黃牛章”指出他們經典中的許多疑問﹐告誡他們不要傲慢和偏執﹐提醒他們歷史的教訓﹐如﹕“當時﹐我拯救你們脫離了法老的百姓。 他們使你們遭受酷刑﹔屠殺你們的兒子﹐留存你們的女子﹔這是從你們的主降下的大難。”(2﹕49)
在這個蘇勒中﹐有十六處經文是提醒以色列後裔猶太人的歷史教訓﹐譴責他們的祖先對仁慈主的叛變﹐篡改歷史﹐誤導信仰﹐導致猶太民族誤入歧途。 “黃牛章”中這些針對猶太人的事實陳述﹐並非要改變猶太人的信仰﹐勸導他們歸信伊斯蘭﹐而是闡明歷史的真相﹐證明真主的宗教從古到今一脈相承。 真主曾經恩賜過古代的先知﹐命令他們教化他們的民眾和引導他們正道﹐在他們偏離之後﹐真主的最後使者穆罕默德出世﹐繼續承領真主的完整啟示。 伊斯蘭是來自真主的真理﹐《古蘭經》向世人提供了一個歷史的鐵證。
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偏執是所有宗教的共性﹐暴露了人性的缺陷﹐許多民族把自己崇奉的宗教看作是精神的特權﹐或者據為己有﹐禁止其它人分享﹐或者以自己最正確﹑最神聖﹐認定其它宗教都是錯誤與邪惡﹐授之于天的猶太教與基督教也莫能例外。 伊斯蘭的出現﹐遵循真主的啟示﹐以寬容對待天下人﹐對其他信仰尊重﹐而且不把伊斯蘭據為私有﹐接受世界上任何人歸信﹐成為信仰的同胞。 真主說﹕“他們說﹕‘除猶太教徒和基督教徒之外﹐別的人絕不得入樂園。’ 這是他們的妄想。 你說﹕‘如果你們是誠實的﹐那麼﹐你們拿出證據來吧﹗’”(2﹕111)
人類認識真主﹐認主獨一是人性的本然﹐除了傳統上認主獨一的猶太教和基督教﹐其它人群和民族也存在對真理的理解和認識。 名稱不同﹐形式不一致﹐但認主獨一的表達重在實質的內心信仰。 真主說﹕“不然﹐凡全體歸順真主﹐而且行善者﹐將在主那裡享受報酬﹐他們將來沒有恐懼﹐也沒有懮愁。”(2﹕112) 這是教誨穆斯林尊重其它宗教﹐宗教不是任何民族的特權和壟斷﹐伊斯蘭的精神是仁慈與寬容﹔也是告誡認主獨一的信徒們不要偏離真主啟示的根本精神﹐只要忠實地執行他們的信仰﹐堅定不移地認主獨一﹐真主將在樂園中歡迎他們。 真主說﹕“他們說﹕‘你們應答變成猶太教徒和基督教徒﹐你們才能獲得正道。’ 你說﹕‘不然﹐我們遵循崇奉正教的易卜拉欣的宗教﹐他不是以物配主者。’”(2﹕135)
“黃牛章”啟示全人類團結﹐認同都是同一祖先的子孫後代﹐凡是認主獨一的信仰都是來自真主派遣的先知和使者﹐真主說﹕“你們說﹕‘我們信我們所受的啟示﹐與易卜拉欣﹑易司馬儀﹑易司哈格﹑葉爾孤白和各支派所受的啟示﹐與穆薩和爾撒受賜的經典﹐與眾先知所受主所賜的經典﹔我們對他們中任何一個﹐都不加以歧視﹐我們只歸順真主。’”(2﹕136)
通過對這些歷史的陳述﹐證明伊斯蘭不是任何個人的創新和發明﹐而是自古以來信仰主流的繼承。 這些宗教發自同一個源頭﹐應當是不同信徒互相尊重和團結的理由﹐因為以上這些歷代先知曾經是許多宗教信徒宣傳的祖先或教主﹐伊斯蘭承認他們都是真主派遣的先知和使者﹐向人間傳播認主獨一的信仰。 凡是尊奉認主獨一信仰的人﹐都有歷史的淵源和親情關係。 猶太人喜歡宣傳他們祖先的獨特性﹐與眾不同﹐因為他們是葉爾孤白(雅格布)的後代﹐由葉爾孤白轉音而有“以色列”這個名稱﹐今日的猶太複國主義﹐以他們祖先民族的名稱“以色列”建立一個新國家。
葉爾孤白是誰﹖ 猶太人的民間傳說中有許多神話﹐但是《古蘭經》記載了確實的歷史﹐證明他只是一位古代的先知﹐受真主的差遣教化他的同族人民﹐並且在臨終前囑咐弟子們務必繼承認主獨一的信仰。 真主說﹕“當葉爾孤白臨死的時候﹐你們在場嗎﹖ 當時﹐他對他的兒子們說﹕‘我死之後﹐你們將崇拜什麼﹖’ 他們說﹕‘我們將崇拜你所崇拜的﹐和你的祖先易卜拉欣﹑易司馬儀﹑易司哈格所崇拜的 ---- 獨一的主宰 ---- 我們只歸順他。’”(2﹕133)
“順從真主”﹐在阿拉伯文中﹐一個簡單的詞“伊斯蘭”可以完全概括全部意義﹐這個詞的內涵就是人類必須順從真主﹐敬畏真主﹐標誌了認主獨一信仰的實質內容。 這是很自然的關係﹐很符合思維邏輯﹐因為造物主有能力創造和有權掌管順從他意志的生命﹐任何受造者都必須服從造物主﹐否則就是奴僕向主人忤逆﹑背叛和對抗。 宗教的性質就是順從造物主﹐也是崇拜和敬畏﹐否則就不是正常的宗教﹐偏離了正道﹐例如人為編造的宗教和迷信活動。 人類都有追求自由的思想和精神傾向﹐但是認主獨一是正當宗教的根本﹐當世人出現偏差的時候﹐就有先知和使者出世拯救人類﹐穆罕默德是真主派遣的最後一位使者﹐他手持《古蘭經》恢復和傳播這唯一途徑的精神信仰。 真主說﹕“如果他們像你們那樣通道﹐那麼﹐他們確已遵循正道了﹔如果他們背離正道﹐那麼﹐他們只陷於反對中﹔真主將替你們抵禦他們。 他確是全聰的﹐確是全知的。”(2﹕137) 這一段經文中﹐有兩層涵義。 真主以他的使者領導的麥迪那穆斯林社會為正道的榜樣﹐向其它宗教信徒們展示什麼是正道的標準﹐是非準則有如此生動的現實形像﹐阻止人們繼續迷誤。 如果那些執迷不悟的人狂妄地壓迫通道者﹐真主向他們許諾了抵禦他們的攻擊﹐保護通道者的正當行為。當時的麥迪那也好﹐現代的多元化社會也罷﹐真理的標準只能有一種﹐是非早已分明﹐每個人有自我選擇的自由。
這一章的意義闡明瞭造物主恩賜人類宗教的大統﹐真主派遣的所有先知和使者都是穆斯林﹐因為穆斯林的定義是對真主順從和敬畏﹐而“伊斯蘭”是一個新的標誌名稱﹐對過去受到變異宗教的糾正和復原﹐使者是先知穆聖﹐但也包涵著承認以往所有認主獨一宗教的信仰傳統。 天地萬物的造物主獨一無二﹐而真主下降給人類的信仰和崇拜絕無二致﹐從古到今都是單一的信仰大統。 每一代人都在執行真主的命令中獨立創作了一些異端﹐正道發生偏移﹐所以有啟示多次重複下降的歷史過程﹐伊斯蘭是通過真主最後使者傳播的最終信仰﹐以後沒有新的使者出世﹐因此真主的正道不容再有異化和變樣。 伊斯蘭不是哲學討論或學術空談﹐而是對人類生活合理性的指導﹐必須體現在實踐中﹐真主的奴僕在得知啟示和命令之後必須付諸行動﹐例如﹕“他們說﹕‘我們聽從了﹐我們懇求你赦宥﹔我們的主啊﹗ 你是最後的歸宿。”(2﹕286) 惡魔也是真主的造化物﹐他們承認真主是獨一無二的萬物主宰﹐惡魔的惡劣性格就是執拗不馴﹐抗拒真主的命令﹐使真主惱怒。 他們所得的結果﹐是被真主驅逐﹐永遠受到羞辱和詛咒。
人間的先知和使者都是真主選擇的優秀人格﹐因為他們一致的表現是對真主順服和敬畏﹐比如努哈﹑易卜拉欣﹑穆薩和穆罕默德﹐沒有一個例外。 《古蘭經》內容的重點不是先知和使者的歷史﹐他們的優美言行如同浩瀚的大海﹐因此只選擇幾十位典型代表﹐著重記載他們共同的優點﹕順服和敬畏真主。 從古代到如今﹐人類生存在不同的地區和不同的歷史時期﹐每一個地方的先知和使者面對不同的民眾和他們的生活方式﹐互相之間有千差萬別﹐但是《古蘭經》並不敘述他們的區別﹐而只是說明他們敬畏真主的共性。 這也證明﹐順服和敬畏真主可以是全世界人類的共同信仰精神﹐不論時代和民族﹐不受時空的局限。 人類的歷史是一部豐富多彩的大劇本﹐勝敗榮辱喜怒哀樂說不完的故事﹐但是歷史運動的主軸是正道信仰﹐敬畏真主貫穿全部人類的故事。
小孩出生的時候﹐給他取一個響亮﹑美好的名字﹐這個名字跟隨著他一直到老死。 一個人的一生當中﹐雖然名字沒有變﹐從小到老﹐都用這個名字標誌他的“正身”。 實際上﹐幼年﹑青年﹑壯年和老年時期的他﹐不是一個同樣的人。 這是比喻人類的歷史﹐今天的人類絕對不會同努哈時代的居民完全一樣﹐他們的衣食住行社會關係是為了適應他們那個時代的需要﹐今天人類的生活不能復古﹐但能讀懂他們的經書。 同樣的道理﹐窮鄉僻壤生活著的村民有他們一套適應環境的行為和禮儀﹐但到了倫敦和紐約這些世界大都會﹐就必須隨鄉入鄉﹐適應新環境。 但是﹐也有許多東西不會改變﹐例如家庭使用的器具電流﹐城鄉沒有差別﹐從紐約撥個電話﹐鄉下的親朋就能聽見。 這說明﹐人類的精神共性不受限制﹐古今中外都能互相溝通。
西元七世紀﹐世界文明進入現代﹐生產方式和文學都已成熟﹐先知穆聖出世﹐所見所聞與穆薩與爾撒時代有翻天覆地的變化﹐人類的思維和理解進入現代新時期﹐例如各民族的社會需要更多的法制管理。 過去的經典失傳者多﹐也增加了一些古代教士們擅自修改的部份﹐對新時期無法適應。 基督教雖然認主﹐但缺乏生活指導原則﹐而以色列後裔保守他們血統的宗教密不外傳。 這兩種情況都使真主的啟示受到減弱﹐甚至殘缺不全。 這個蘇勒的中心思想﹐說明真主最後使者擔負復興真主啟示的使命﹐他繼承了認主獨一的傳統﹐重新傳播完美的信仰﹐與過去歷代的先知和使者本是一家體系。 真主說﹕“通道者﹑猶太教徒﹑基督教徒﹑拜星教徒﹐凡是信真主和末日﹐並且行善的﹐將來在主那裡必得享受自己的報酬。”(2﹕62) 先知穆聖傳播的伊斯蘭﹐重在敬畏真主的表現行為﹐譬如崇拜真主的功修﹐滲透到日常行動之中。 過去的那些“有經人”﹐普遍出現陽奉陰違的信徒﹐他們把真主啟示的經典當作幌子和牌號﹐實際行動另有一套﹐為現世的物質和享受爭權奪利﹐巧立名目﹐異想天開。 他們奉承多神崇拜者﹐羡慕他們的聲色犬馬的生活﹐而嫉妒和敵視真誠的信士。 他們必然遭到真主的譴怒和排斥﹐因為他們的行為失去了正信﹐心靈裡失去了認主獨一的誠意。 真主說﹕“阻止人入清真寺念誦真主的尊名﹐且圖謀拆毀清真寺者﹐有誰比他們還不義呢﹖ 這等人﹐除非在惶恐中﹐不宜進清真寺去。 他們在今世將受淩辱﹐在後世將受重大的刑罰。”(2﹕114)
“黃牛章”頒降於穆斯林成功地遷移到麥迪那之後﹐指引他們創立新型的穆斯林社會。 真主在這一章蘇勒中告誡伊斯蘭信士避免歷史的錯誤﹐堅守認主獨一﹐並且貫徹在行動中﹐對穆斯林群體中各種信士分別給予警告。 他們生活在一個陌生的地方﹐不同的傳統和各種信仰在那裡碰撞﹐穆斯林必須堅守正道﹐正確對待不同的信仰和不同的民族。 真主在“黃牛章”裡的許多啟示成為當時創建穆斯林新社會信仰﹑文化和社會法規的依據。
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先知穆聖帶領初期的伊斯蘭弟子們來到麥迪那﹐迎來了最大的對抗勢力是以色列的後裔﹐他們從巴勒斯坦地區遷移到阿拉伯半島﹐自以為是“上帝的選民”﹐躊躇滿志﹐高高在上﹐無人敢與之競爭。 他們相信﹐只有猶太人才是最正統的上帝子民﹐其它人無權享有造物主下降的啟示經典。 先知穆罕默德昭告天下﹐是真主的最後使者﹐傳播伊斯蘭﹐遭到猶太人的否定﹑蔑視和抨擊。 穆聖遵奉真主的啟示﹐努力與麥迪那的原住居民保持和平友好關係﹐即使面對猶太人的惡意挑戰﹐也向他們提議停止一切暴力對抗﹐互相尊重﹐遵守和平共處的協定。
在麥迪那期間﹐真主的啟示陸續向他的最後使者下降﹐鼓舞他的勇氣和信心﹐批駁猶太教徒的誹謗和造謠。 真主啟示的資訊通過使者穆罕默德和他的弟子們傳播到猶太人社區﹐勸導他們服從真主﹐頭腦冷靜﹐對真主保持耿耿忠心。 真主說﹕“有人對他們說﹕‘你們應當信真主所降示的經典。’ 他們就說﹕‘我們信我們所受的啟示。’ 他們不信此後的經典﹐其實﹐這部經典確是真實的﹐能證實他們所有的經典。 你說﹕‘如果你們是通道人﹐以前你們為什麼殺害眾先知呢﹖’”(2﹕91) 在“黃牛章”蘇勒中﹐真主的啟示包含十多處歷史的回顧﹐例如以上這句啟示﹐提示這個民族過去犯下的嚴重錯誤。 這些歷史錯誤的明證﹐對猶太人是提醒﹐而對穆斯林是告誡﹐可以從歷史的錯誤中吸取教訓﹔例如真主對猶太人說﹕“以色列的後裔啊﹗ 你們當銘記我所賜你們的恩惠﹐你們當履行對我的約言。”(2﹕40) 真主對穆斯林說﹕“故你們當記憶我﹐(你們記憶我)﹐我就記憶你們﹔你們當感謝我﹔不要孤負我。 通道的人們啊﹗ 你們當借堅忍和拜功﹐而求佑助。 真主確是與堅忍者同在的。”(2﹕152-153)
至仁至慈的真主對跟隨他最後使者的信士們密切關懷和指導﹐確保他們成功和勝利﹐因為這些人﹐將把真主的仁慈和憐憫傳遍全人類。 過去的許多民族﹐在獲得他們民族中使者傳播的正信之後﹐多數都出現了偏差﹐背離了正道﹐最後遭到真主的懲罰﹐或毀滅。 最為沉重的教訓是﹐那些陽奉陰違的信徒們﹐信仰變成了形式主義﹐內心裡沒有敬畏真主的精神﹐導致了他們文明的墮落和破敗。 真主的教誨說﹕“你們把自己的臉朝向東方和西方﹐都不是正義。 正義是信真主﹑信末日﹑信天神﹑信天經﹑信先知﹐……。”(2﹕177) 真主指示他的最後使者開創一個嶄新的正道社會﹐這個社會的精神基礎是對真主的敬畏和服從﹐例如五大敬畏真主的功修﹐並且在五功基礎之上建立各種法規和制度。 這一切都是創建一個嶄新而且穩固社會的基本保證﹐使光輝的伊斯蘭永遠燦爛﹐不變顏色。
先知穆聖是真主的最後使者﹐所以在對他的啟示中﹐包含許多過去的歷史教訓﹐不論正面的或反面的﹐都是人類文明積累的精神財富﹐有助於以後的人類堅守正道﹐例如真主說﹕“你問以色列後裔﹐我賞賜過他們若干明顯的跡象。 真主的恩典降臨之後﹐凡加以變更的人﹐(真主必定懲罰他)﹐因為真主的刑罰是嚴厲的。”(2﹕211) 一個嶄新的社會建成之後﹐不可能一勞永逸﹐使人們在其中坐享其成﹐信仰正道的穆斯林﹐將經歷各種嚴峻的考驗﹐每個人必須為維護正道付出犧牲和代價。 他們奮鬥(吉哈德)的內容包括自己的家庭和戰爭﹐正義的事業必須以真誠的努力來保護﹐在維護正義的奮鬥中﹐試驗信士對真主的敬畏和忠誠。
人們不喜歡戰爭﹐因為戰爭是人類醜陋行為的暴露﹐戰爭會造成物質的破壞和財產的損失﹐吞噬許多人的生命。 人的天性是渴望和平﹐厭惡戰爭﹐但是戰爭是不可避免的事實﹐因此穆斯林在遭遇戰爭的時候必須有正確的理解﹐並且遵循真主啟示的原則。 真主說﹕“戰爭已成為你們的定制﹐而戰爭是你們所厭惡的。 也許你們厭惡某件事﹐而那件事是對於你們有益的﹔或許你們喜愛某件事﹐而那件事是對於你們有害的。 真主知道﹐你們確不知道。”(2﹕216) 面對戰爭﹐穆斯林的責任是維護信仰和生命﹐努力結束戰爭﹐維護和平﹐真主說﹕“他們問你禁月內可以作戰嗎﹖ 你說﹕‘禁月內作戰是大罪。’”(2﹕217) 但是﹐戰爭無法避免﹐對真主的背叛和社會邪惡是戰爭產生的根源﹐不通道的人固守這些惡劣的秉性﹐他們挑起戰爭﹐進攻堅持正義的信士﹐這就是戰爭﹐真主說﹕“妨礙主道﹐不信真主﹐妨礙(朝覲)禁寺﹐驅逐禁寺區的居民出境﹐這些行為﹐在真主看來﹐其罪更大。”(2﹕127)
穆斯林的反抗是正當的權利﹐不應當屈服于侵略和迫害﹐因為“ 迫害是比殺戮還殘酷的”(2﹕127)﹐為了維護正道﹑生命和財產﹐穆斯林許可拿起武器自衛﹐投入反抗性質的戰爭。 真主說﹕“你們當為主道而抵抗進攻你們的人﹐你們不要過份(侵略)﹐因為真主必定不喜愛過份(侵略)者。”(2﹕190)
“黃牛章”確定在《古蘭經》的最開始的一卷中﹐對生活方式加以規範﹐成為全經內在的原則綱領﹐以後其它章節中出現同類的內容﹐都不會違背。 某些《古蘭經》詮注家認為﹐在“懺悔章”(第九章)的一些訓令和律例與其它章節中的啟示精神不吻合﹐但是細讀那一章的內容﹐不難發現﹐穆斯林為了捍衛信仰和生命財產﹐面對的敵人不同。 對待理性的敵人和對待野蠻的敵人﹐不可一概而論﹐對抗的方式有所不同﹐而不是兩個蘇勒中的精神實質出現雙重標準。 在“懺悔章”中﹐真主說﹕“他們以真主的跡象換取輕微的代價﹐因而背離真主的大道。 他們的行為確是惡劣的。 他們對信士不顧戚誼﹐不重盟約。 這等人確是過份的。 如果他們悔過自新﹐僅守拜功﹐完納天課﹐他們就是你們的教胞。”(9﹕9-11) 同樣在“懺悔章”﹐真主列舉了不同的敵人﹐對策也隨之改變﹐例如真主說﹕“有一族人已經違反盟約﹐要想驅逐先知﹐而且先進攻你們。 你們怎麼還不討伐他們呢﹖ 難道你們畏懼他們嗎﹖ 真主是你們更應當畏懼的﹐如果你們確是信士。”(9﹕13)
《古蘭經》中不存在煽動真主的奴僕濫殺無辜經文﹐也沒有號召在敵人進攻前對他們先發制人﹐先消滅之﹐再考慮是非。 這是古今野蠻人的罪惡行為﹐絕不是伊斯蘭的戰爭文明。 伊斯蘭戰爭的原理﹐必須是在受到侵犯時拿起武器自衛﹐真主才給予合法的反抗權利。 穆斯林內部也有軍閥和好戰份子﹐他們欺淩弱小民族和手無寸鐵的平民百姓﹐他們的行為違背真主的啟示﹐而給伊斯蘭的敵人製造藉口﹐損壞了伊斯蘭的形像﹐這些穆斯林應當受到懲罰。 穆斯林在不得已時參與戰爭﹐必須是為了維護正道和真主的榮耀﹐而不許可以戰爭的殘酷手段掠奪物質和領土﹐或者是為了民族(國家)或個人的利益﹐建立霸權。 今天的世界局勢﹐超級大國和西方強國到處干涉其它國家內政和肆意入侵和軍事佔領﹐這是西方殖民主義的繼續﹐因為西方資本主義﹐把戰爭當作推行不平等貿易和談判的手段﹐戰爭的目的就是為了掠奪。
在維護正道和真主榮耀的原則下﹐穆斯林開展了戰爭﹐出師有名﹐為真主而戰﹐取悅于真主﹐不僅贏得民心﹐而且獲得戰爭的最終勝利。真主說﹕“他們借真主的佑助而打敗敵人。 達伍德殺死查魯特﹐真主把國權和智慧賞賜他﹐並把自己所意欲的(知識)教授他。”(2﹕251)
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“黃牛章”中有許多關於家庭生活的啟示﹐人們容易誤解真主下降的經典把生活放在如此重要的位置﹐事實不然。 “黃牛章”按照真主的意欲編排在卷首﹐但並非就是下降得最早。 當“黃牛章”開始下降的時候﹐《古蘭經》全文已經有了三分之二﹐在這以前的蘇勒和啟示中﹐許多章節都涉及到家庭的問題。 因此﹐研究伊斯蘭家庭道德和規則﹐必須參閱其它章節﹐全面認知真主對他奴僕的訓令和告誡。 譬如女子的地位問題﹐雖然“黃牛章”中有些啟示﹐但不是全部精神﹐類似的內容早在“黃牛章”之前就出現過。 例如真主在“蜜蜂章”中說﹕“凡行善的男女信士﹐我誓必要使他們過一種美滿的生活﹐我誓必要以他們所行的善功報酬他們。”(16﹕97) 同樣的意思﹐真主對埃及法老統治下穆薩的族人教誨時也下達過啟示﹐如在“赦宥者章”真主說﹕“作惡者只受同樣的惡報﹔行善而且通道的男子或女子﹐將入樂園﹐受無量的供給。”(40﹕40)
關於夫妻與家庭的題目﹐還有許多類似的經文﹐出現在不同時期的啟示中﹐例如在“羅馬人章”中真主說﹕“他的一種跡象是﹔他從你們的同類中為你們創作配偶﹐以便你們依戀她們﹐並且使你們互相愛悅﹐互相憐憫。”(30﹕21) 在“蜜蜂章”中﹐真主的啟示說﹕“真主以你們的同類做你們的妻子﹐並為你們從妻子創造兒孫。”(16﹕72)
以上的舉例為了說明﹐在“黃牛章”下降之前﹐先知穆聖和他的弟子們都已經得到過許多關於女子和家庭的啟示﹐並且在他們的日常生活中執行。 因此﹐稍後出現的“黃牛章”﹐對這些問題不再詳盡指示﹐而這一章中所闡述的家庭關係﹐更多的是涉及道德原則和法制的問題﹐例如夫婦雙方的契約﹑離婚的原則﹑懷孕期間的法律保護﹑婦女對嬰兒哺乳期限等等。 在“黃牛章”關於家庭和夫妻的法律爭端問題上﹐特別強調法律與信仰的關係﹐解決家庭糾紛不能脫離服從和敬畏真主的信仰。 以離婚為例﹐真主說﹕“當你們休妻﹐(而必須)﹕
甲﹑她們待婚期滿的時候﹔
乙﹑你們當以善意挽留她們﹔
丙﹑或以優禮解救她們﹔
丁﹑不要為妨礙她們而加以挽留﹐以便你們侵害她們。
戊﹑誰做了這事﹐誰確已自欺了。
己﹑你們不要把真主的跡象當做笑柄﹔
庚﹑你們當銘記真主所賜你們的恩惠﹔
辛﹑銘記他降示你們天經和智慧﹐用以教訓你們。
壬﹑你們當敬畏真主﹔
癸﹑當知道真主對於萬物是全知的。”(2﹕231)
從這個法律看﹐人類任何文明很難達到如此溫和﹑友善和有禮節的夫婦離異﹐但這個法律又像宗教佈道﹐因為把一件人們看來屬於個人私情的問題牽涉到敬畏真主﹑服從真主和懼怕真主威嚴的重大原則問題。 從法律和信仰兩個方面﹐都可以體會到伊斯蘭對待婦女的平等地位﹐和對婦女人格的尊重﹐對女子生活條件的保障。 世界上有多數現代的“文明”國家﹐離婚是對女性當作玩物拋棄﹐或者當作商品進行金錢交易。 他們的理由是“談情說愛時的激情消失了”﹐喜新厭舊﹐因為女人是玩物﹔或者說“分給財產﹐請她出門”﹐花錢更新﹐因為女人是商品。 今日西方國家的高離婚率﹐遭受精神和物質損失最大的是女方﹐人老珠黃﹐青春不再。 還有最無法挽救的受害一方是子女﹐這就是西方現代社會的男女不平等﹐最明顯的弊病。 就在這“黃牛章”中﹐有一段關於夫妻契約的啟示﹐把“真主的法度”這句話連續重複了六次。(2﹕229-230) 這與當代丈夫或妻子先有外遇﹐然後提出離婚﹐花錢請律師編造種種理由﹐是何等的本質性區別﹗
我們應當承認﹐這些是真主對他最後使者的啟示﹐是指導先知穆聖創立新型伊斯蘭社會的規範原則﹐而一千多年來﹐並非所有的穆斯林都完全理解﹔即使理解﹐也並非全都在執行。 有人說《古蘭經》中的真主啟示﹐曲高和寡﹐普通人難以高攀﹐也不容易做到﹐例如真主說﹕“她們應享合理的權利﹐也應盡合理的義務﹔男人的權利﹐比她們高一層。”(2﹕228) 許多社會難以做到這樣公平與合理地對待女子的權利﹐因此﹐他們便遷就千百年不變的陳舊陋習﹐或者順從自己的私欲和底層次的“理性”。 在許多穆斯林國家﹐婦女受壓迫﹑受剝削﹐遭受不平等的待遇﹐外界的人把這些不合理的社會現象歸罪於伊斯蘭。這證明﹐伊斯蘭是真主派遣他的最後使者負責改造社會的使命﹐但是“黃牛章”下降後不滿十年﹐穆聖應召歸真﹐這個使命還沒有盡善盡美﹐遠遠沒有完成﹐穆斯林還應當學習和思考﹐要稱得上世界名符其實的優秀民族﹐還有很漫長的自我改造的過程。 例如﹐“真主的法度”多被解讀為男子的責任﹐這是大男子主義社會的傳統心理傾向﹐其實女子也承擔同樣的責任和義務﹐因為女子分享同等的地位﹐在真主的法度面前沒有高低之分。一般的社會﹐在出現家庭糾紛問題時﹐多數是袒護體弱勢單的女子﹐對丈夫的要求比對女人高﹐這也是不合理的現象﹐俗話說“一個巴掌不響”﹐家庭糾紛不論起因或是責任﹐女子應當有一半原因。
以上說明﹐穆斯林社會中﹐對待女子平等權利方面存在傳統習慣的問題﹐這也造成易受伊斯蘭敵人攻擊的“軟肋”。 西方社會宣傳的男女平等思想﹐本身有嚴重的缺陷﹐但他們卻使盲目追求自由的男女們相信伊斯蘭對人性有約束﹐而對伊斯蘭發動攻擊。 陰險的敵人故意把社會文化傳統與真主的啟示相混淆﹐呼喊著要“解放受壓迫的穆斯林婦女﹐打倒封建迷信伊斯蘭”的口號﹐革命派頭來勢洶洶。 其實是醉翁之意不在酒﹐他們不容伊斯蘭的學者們耐性分說﹐直指伊斯蘭信仰﹐否定真主的啟示經典﹐這種形勢正是早期穆斯林初到麥迪那時所見到的猶太人的深仇大恨。 穆斯林內部也有許多無知的人﹐不學習經典﹐不懂得伊斯蘭﹐盲目跟隨著西方極端份子要對伊斯蘭開展革命。這些人組成了敵人在穆斯林內部的幫兇﹐“特洛伊木馬”﹐從內部瓦解伊斯蘭﹐構成危險的局勢。
伊斯蘭重視家庭﹐必然以尊重婦女的權利為基礎﹐我建議伊斯蘭從學者們深入認真理解《古蘭經》中各位列聖先知與他們妻子的關係﹐絕沒有壓迫和虐待﹐而是與丈夫平等﹑互愛﹑對家庭共擔責任。 改革穆斯林社會中的家庭關係陋習是當務之急﹐不是追趕世界開放的時髦潮流﹐而是遵循真主的啟示﹐實現伊斯蘭的高度文明﹐例如有些伊斯蘭國家禁止女子參加選舉﹑不許可女性開車﹑家長包辦婚姻不徵求女兒的意見﹑出嫁交納昂貴的嫁妝﹐這些不是伊斯蘭﹐但給伊斯蘭造成了許多負面影響。 現代社會﹐資訊通暢﹐結束了歷史的封閉局面﹐也增加了穆斯林社會的改善進程﹐有許多傳統習慣與伊斯蘭精神矛盾的問題﹐值得穆斯林學者們全面檢討和反省﹐在《古蘭經》引導下前進。
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真主的啟示開始於穆斯林在麥加的時期﹐遷移到麥迪那之後﹐真主繼續向他的最後使者穆罕默德頒降啟示﹐直到全部完成。 穆斯林最初興起的兩個時期面臨的局勢很不相同﹐前者遭受麥加多神教部落的仇恨﹐後者遇到猶太人的敵視﹐先知穆聖領導的穆斯林社會在麥迪那時期環境和使命都發生了重大變化。
在麥加時﹐穆斯林禮拜是個人行動﹐不成立集體拜功﹐而到了麥迪那﹐建造了清真寺﹐穆斯林以清真寺為禮拜﹑學習和社會活動的中心。 大多數的穆斯林都按時擁入清真寺參加集體禮拜和社會活動﹐只有少數三心二意或者陽奉陰違的人躲避在後面﹐對集體行動不熱心﹐也不積極。 以清真寺為中心的穆斯林社會逐步形成了氣候﹐在先知穆聖領導下﹐新的制度和法規不斷增加﹐穆斯林社會走上了正規的道路﹐構成聲勢浩大的社會力量。 一些信仰薄弱和搖擺不定的落後穆斯林﹐看到大勢所趨﹐也都增強了信仰的信心﹐麥迪那的穆斯林在短短的幾年間﹐變成滾滾洪流﹐衝擊著一切舊世界的污泥濁水。
麥加時期的真主啟示﹐多為闡述認主獨一的信仰根基﹐而麥迪那時期的啟示如同在堅固的樹幹上生出豐茂的綠葉和開花結果﹐更加明確了真主奴僕的日常功修和行為道德。 《古蘭經》是一部完整的經典﹐如同大樹的生命和脈絡﹐內在有密切的聯繫﹐互相溝通和遙相呼應﹐一切問題都很明朗。 同一個思想﹐可能在許多蘇勒中出現﹐但互相映照和印證﹐絕無矛盾和對立﹐例如真主是獨一無二的概念﹐重複過數百次﹐其中嚴密無縫﹐圍繞一個核心﹐加強敬畏信念。 “黃牛章”的163段經文說﹕“你們所崇拜的﹐是唯一的主宰﹔除他外﹐絕無應受崇拜的﹔他是至仁的﹐是至慈的。” 在164段經文中﹐真主說﹕“天地的創作﹐晝夜的輪流﹐利人航海的船舶﹐真主從雲中降下雨水﹐借它使已死的大地複生﹐並在大地上散佈各種動物﹐與風向的改變﹐天地間受制的雲﹐對於能瞭解的人看來﹐此中確有許多跡象。” 在下文中﹐真主頒佈了對信士行為的啟示和指導﹐認識層層遞進和提升﹐使讀經的人思緒延綿﹐受到感動和震撼。
天地萬物都崇拜唯一的主宰﹐因為真主是萬物的終極和榮耀﹐無匹配者﹐也是一切仁慈和恩惠的本源﹐人類對真主的讚頌不只是歌功頌德﹐而是落實在行動中﹐處處表現服從和敬畏。這一章中包含了《古蘭經》中最優美的讚頌語言﹐“真主﹐除他外絕無應受崇拜的﹔他是永生不滅的﹐是維護萬物的﹔瞌睡不能侵犯他﹐睡眠不能克服他﹔天地萬物都是他的。”(2﹕255) 這就是穆斯林世界通稱的“寶座經文”﹐享有崇高的地位。 堅定的認主獨一是真主奴僕的思想和認知基礎﹐是一切行動的出發點。 但是﹐信士生活的社會中﹐存在各種私心雜念和精神的干擾﹐真主引證歷史的事實啟迪信士堅固認主獨一的信心﹐例如先知易卜拉欣與他的國王的對話。《古蘭經》說﹕“難道你沒有看見那個人嗎﹖ 真主把國權賞賜他﹐故他與易卜拉欣爭論他的主。 當時﹐易卜拉欣說﹕‘我的主能使死者生﹐能使生者死。’ 他說﹕‘我也能使死者生﹐能使生者死。’ 易卜拉欣說﹕‘真主的確能使太陽從東方升起﹐你使它從西方升起吧。’ 那個不通道的人﹐就啞口無言了。 真主不引導不義的民眾。”(2﹕258)
先知易卜拉欣有真理在手﹐心中毫無膽怯和懼怕﹐即便是一個獨裁專制的魔王﹐他也敢據理力爭﹐表白自己的真誠信仰。
在麥迪那時期的穆斯林﹐面臨信仰的干擾更加嚴重﹐因為猶太教是在真主經典掩蓋下的故事和傳說﹐剝去神聖的外衣﹐內部空虛﹐因為從他們的祖先就開始偏離了正道。 猶太人對待穆斯林﹐表現嫉妒﹑仇恨和蔑視﹐因此這個時期的啟示信仰問題仍是穆斯林文明的核心﹐必須在面對敵視中強化穆斯林的堅定信心﹐認主獨一﹐絕不動搖﹐例如“黃牛章”的開宗明義的一句話﹕“這部經﹐其中毫無可疑﹐是敬畏者的嚮導。”(2﹕2) 先知穆聖和他的弟子們在真主啟示陸續下降的過程中﹐接受句句真理﹐確實貫徹于行動﹐尤其在麥迪那新環境中的啟示﹐多半是指導他們建立新社會和加強個人敬畏功修。 穆斯林社會不是一個空架子﹐而是以虔誠信仰的個人充實其中﹐社會制度固然需要完善和周全﹐只不過是一個架構﹐但是個人的信仰品質和思想認識是建立一個嶄新社會的基礎內容。 這樣的社會發展模式﹐適用與任何時代的人類﹐今日穆伊斯蘭文明的傳播和發展﹐改造穆斯林社會﹐也必須從這兩個最根本的因素上著手。
麥迪那穆斯林社會成功的秘訣就是加強了每個社會公民的認主獨一精神意識﹐真主的啟示和社會制度成為每個人自覺的行動規範﹐每個人的主動和積極的熱情轉化為集體的力量和全社會的精神。 麥迪那永遠是穆斯林社會的典範﹐每個人表裡如一﹐全社會上下一致﹐認主獨一是精神核心﹐既是個人的內心信仰﹐也是社會管理的原則。 真主指導他們的成功和成為世人的光輝樣板﹐即“中正的民族”﹐真主說﹕“我這樣以你們為中正的民族﹐以便你們作證世人﹐而使者作證你們。 ”(2﹕143) 真主在“黃牛章”的最後兩段啟示中﹐充份肯定了他的最後使者的功績和在他教導下信士的忠誠﹐他們證明都是成功的人類模範。 同時真主也向這些忠僕許諾了恩惠和祜佑﹐使他們的事業永遠成功。 這個人群是人類的思想先驅﹐因為忠誠于真主﹐他們必然超越前人﹐而且必然把真主的啟示忠實繼承﹐傳授給他們的子子孫孫﹐使伊斯蘭成為人類的新紀元。 真主說﹕“使者確信主所降示他的經典﹐信士也確信那部經典﹐他們人人都確信真主和他的眾天神﹐一切經典和眾使者。 他們說﹕‘我們對他的任何使者﹐都不加以歧視。’ 他們說﹕‘我們聽從了﹐我們懇求你赦宥﹔我們的主啊﹗ 你是最後的歸宿。’”(2﹕285)
穆斯林不以種族血統為特徵﹐也不以鄉土文化為標誌﹐而容納全人類﹐聯合所有的人向天地的造物主表示忠誠和敬畏。 在這個大範圍之內﹐各族穆斯林彼此平等﹐沒有種族之高低﹐也沒有階級之貴賤﹐只以承認獨一無二的真主和服從先知至聖為教胞群體。 在這個以信仰為核心的群體之中﹐唯以敬畏真主者為高貴。 麥迪那在穆斯林進入之前是一個普通的綠洲城市﹐歷史上無名﹐從來沒有什麼值得紀念的英雄豪傑﹐但是先知穆聖成功地在那裡創建了穆斯林模範社會﹐從此得真主的喜悅和恩慈﹐成為世界新文明伊斯蘭的搖籃﹐接受世界各地穆斯林的祈禱和受到真主的保護﹐成為穆斯林世界心目中日夜思念的聖地。 伊斯蘭新世紀最初的十多萬穆斯林﹐都是先知穆聖的直傳弟子﹐他們在麥迪那受到教化和訓練﹐成為世界上傳播伊斯蘭的首批先驅。 麥迪那是伊斯蘭文明發祥的根據地﹐那裡有最早的清真寺﹑學校﹑政府﹑古戰場和英雄墓地﹐以及先知穆聖祈禱﹑工作和生活過的遺跡。 在麥迪那城史的記載中﹐負責管理這座聖城的總督曾經是一位年青人﹐是先知穆聖指派他的工作﹐因為他的優點是能熟知“黃牛章”蘇勒﹐穆聖信賴他將依據真主的啟示執行他的職責。 “黃牛章”蘇勒在《古蘭經》中的重要性由此可見﹐根據這個蘇勒的啟示﹐可以治理一個國家。
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最後﹐我們來到“黃牛章”的最後一段啟示﹐看看麥迪那的穆斯林先驅們怎樣對待他們的勝利和成功﹖ 人類的歷史上曾經有過無數戰爭和帝國﹐他們獲勝之後就開始驕傲自滿﹐盛氣淩人﹐生活腐化﹐追求享受﹐然後出現獨裁﹑鎮壓和恐怖統治﹐最後走向滅亡﹐歷史就是這樣迴圈的。 麥迪那是伊斯蘭創建的第一個勝利的政權﹐真主佑助他們在最短的時間內取得成功﹐但是先知穆聖和他的弟子們在勝利和成功面前沒有表現任何矜誇和傲慢﹐而是謙遜和自卑地拜倒在真主面前表示順從和敬畏﹐感贊真主的恩典﹐祈求真主的引導。 他們向真主祈禱說﹕
“我們的主啊﹗ 求你不要懲罰我們﹐如果我們遺忘或錯誤。
“求你不要使我們荷負重擔﹐猶如你使古人荷負它一樣。
“我們的主啊﹗ 求你不要使我們擔負我們所不能勝任的。
“求你恕饒我們﹐求你赦宥我們﹐求你憐憫我們。
“你是我們的保佑者﹐求你援助我們﹐以對抗不通道的民眾。”(2﹕28)
來到新環境﹐也有新問題﹐遭受在他們之前移居到麥迪那的猶太人的歧視和嫉妒。 猶太人為了躲避羅馬人的壓迫和屠殺﹐四處逃散﹐其中一支從巴勒斯坦地區遷移到阿拉伯半島﹐但是他們的宗教神職拉比們堅持說﹐猶太民族是“上帝的選民”﹐享有精神的特權﹐其它民族都是卑劣的低級血統﹐只有猶太人才許可信仰高貴的猶太教。 他們看到了從麥加新來的穆斯林﹐首領是先知穆罕默德﹐信仰伊斯蘭﹐猶太人對待這些新來的居民展開了明爭暗鬥﹐處處排擠和敵視。
拜占庭帝國的羅馬人﹐史稱“東羅馬”﹐首都在君士坦丁堡﹐統治著地中海沿岸地區﹐包括今日的巴勒斯坦和敘利亞﹐猶太人受到羅馬人的種族迫害﹐被驅逐出境﹐其中一部分來到水草茂盛物產豐富的亞斯裡布﹐後來改名為麥迪那。 猶太人把當地的阿拉伯部落都看成是低賤的民族﹐沒有資格信奉猶太教﹐蔑視他們的迷信與落後﹐而自我標榜是“精神貴族”(holier-than-thou)﹐猶太教是猶太民族的傳統特權。 當他們看到新來的麥加人﹐屬於阿拉伯種族﹐一律都看成迷信落後的賤民﹐對他們信仰的伊斯蘭﹐處心積慮地對他們藐視﹑嘲笑﹑歪曲和刁難。
帶領麥加穆斯林來到麥迪那的先知穆聖﹐是真主的最後使者﹐負有傳播伊斯蘭的使命。他一方面團結教育穆斯林弟兄和建設穆斯林新社會﹐同時向當地人展現伊斯蘭的新思維﹐與各種民族和信仰人群團結與合作﹐希望和諧共處。 面對猶太人的偏見和敵視﹐穆斯林社會在先知穆聖領導下展開生存的鬥爭﹐維護正義和公平﹐保護全體麥迪那各族居民的基本人權。 為了有效地防禦和自衛﹐必須加強組織系統和管理機構﹐於是﹐一個“政府”雛形為了適應形勢而發展﹐不斷完善。 這個時期﹐正在《古蘭經》從真主向他的使者陸續頒降的過程中﹐引導先知穆聖遵循正道建設人間的新社會﹐開創新紀元。
《古蘭經》“黃牛章”就是在麥迪那時期下降的經文﹐是全經中最長的一章﹐而且內容豐富﹐函蓋了許多方面的基本精神。 在面對猶太人傲慢的態度和精神特權的迷妄﹐這一章蘇勒的開頭就闡明﹕“這部經﹐其中毫無可疑﹐是敬畏者的嚮導。”(2﹕2) 當初的麥迪那﹐有許多不同的信仰並存﹐其中猶太教與基督徒有經典為依據﹐他們對文字﹑書寫和信仰的經典已經不陌生﹐各教之間經常發生誰是誰非的爭論﹐爭論的焦點之一是經典的真實與可靠性。 真主的啟示下達了﹐表達了真主的意欲。 這一章的特殊之處﹐是特別強調了人類敬畏造物主的信仰和感情﹐前後有三十多句經文闡述這個主題。 信仰的精神狀態應當體現在對造物主的敬畏和忠誠﹐例如《古蘭經》說﹕“天地萬物﹐只是真主的。 我確已囑咐在你們之前曾經受天經的人﹐也囑咐你們說﹕‘你們當敬畏真主。’”(4﹕131)
先知穆聖根據真主的啟示﹐確定了伊斯蘭獨有的五種信仰功修。
在“黃牛章”中﹐真主啟示了信士表現對真主敬畏的五項功修﹕念﹑禮﹑齋﹑課﹑朝。
(一) “念”來自于“眾人啊﹗ 你們的主﹐創作了你們﹐和你們以前的人﹐你們當崇拜他﹐以便你們敬畏。”(2﹕21)
(二) “禮”來自于“你們當僅守拜功﹐和最貴的拜功﹐你們當為真主而順服他立正。”(2﹕238)
(三) “齋”來自于“通道的人們啊﹗ 齋戒已成為你們的定制﹐猶如它曾為前人的定制一樣﹐以便你們敬畏。”(2﹕183)
(四) “課”來自于“通道的人們啊﹗ 沒有買賣﹐沒有友誼﹐不許說情的日子降臨之前﹐你們當分舍你們的財產。”(2﹕254) “確信幽玄﹐謹守拜功﹐並分舍我所給他們的。”(2﹕3)
(五) “朝”來自于“你們當為真主而完成大朝和小朝。”(2﹕196)
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“黃牛章”的全部經文不是集中一次下降的﹐而是陸續不斷出現﹐然後先知穆聖按照真主的意欲把先後的啟示歸納為一章完整的蘇勒。 根據當時對真主啟示頒降的紀實﹐“黃牛章”中的第281節經文是全部《古蘭經》的最後一段啟示﹐真主說﹕“你們當防備將來有一日﹐你們被召歸於主﹐然後人人都得享受自己行為的完全的報酬而不受虧枉。” 啟示紀實記載了先知穆聖命令他的書記員記錄真主啟示的情形﹐例如他曾命令他們把真主關於財產交易﹑契約和高利貸的經文安排在這個蘇勒的最後一部分。
縱觀整個蘇勒﹐我們發現對通道者的經文只有三段﹐對不通道者只提到了兩處﹐而對偽信者的啟示卻有十三次之多﹐可見真主的智慧對偽信者的危險性重要告誡。 穆斯林社會中﹐通道者與不通道者是對陣的雙方﹐旗幟鮮明﹐是非一目了然﹐而破壞性最大的危險份子是暗藏在穆斯林群體中的偽信者。 這一個蘇勒是真主的宣言書﹐內容包括﹕指導信士的信仰行為﹐告誡信士不忘復活日﹐對《古蘭經》的神聖價值也有啟示﹐充份肯定他的最後使者穆罕默德的忠信品德﹐並且警告反對使者的惡人將嘗到自己的惡果。 這個蘇勒中有許多經文栩栩如生地描述了不同的幾類人﹐例如伊斯蘭的真信士﹑對真理的拒絕者和變節者﹐他們對真主的啟示和使者各有不同的明顯表現。 經文中質問那些聽到真理的資訊不服氣的頑固份子﹐例如﹕“你們怎麼不信真主呢﹖ 你們原是死的﹐而他以生命賦予你們﹐然後使你們死亡﹐然後使你們復活﹐然後你們要被召歸於他。”(2﹕28)
生死是人類最關心的大事﹐而卻忽略了更為重要的其它問題﹐如人是怎樣被造化出來的﹖ 人類來到這個世界有什麼使命﹖ 人類的祖先與惡魔同在真主闕下有過什麼許諾和約定﹖ 生死只是現象和轉化的過程﹐以後的問題比生死更為重要﹐這個蘇勒所涉及的就是這些人類生命的重大問題。 這些問題都在先知穆聖在世時重複出現﹕真主派遣他為最後的使者﹐他承擔著最後歷史的使命﹐他面臨著人祖阿丹與惡魔較量的同樣局勢﹐因為伊斯蘭的敵人要同他作對。伊斯蘭的誕生﹐是人類歷史的迴圈重複﹕真主昭示的正義與邪惡的鬥爭。
一群跟隨真主使者的伊斯蘭信士背鄉離井初來乍到一個陌生的地方麥迪那﹐真主下降這些啟示引導他的奴僕戰勝邪惡和困難﹐譬如他們遭到了當地猶太人的陰謀和對抗。 真主說﹕“以色列的後裔啊﹗ 你們當銘記我所賜你們的恩惠﹐你們當履行對我的約言﹐我就履行對你們的約言﹔你們應當只敬畏我。你們當信我所降示的﹐這能證實你們所有的經典﹐你們不要做首先不信的人﹐不要以廉價出賣我的跡象﹐你們應答只敬畏我。 你們不要明知故犯的以偽亂真﹐隱諱真理。”(2﹕40-42)
猶太人對其他人表現倨慢和飄然﹐因為他們認為擁有古代來自真主的經典﹐雖然他們現有的經典已經嚴重失真﹐但是仍舊保存了一部分造物主下降的真理﹐他們相信世界上沒有其它民族能超過他們。 《古蘭經》通過真主最後的使者下降了﹐遭到許多原始認主獨一宗教信徒們的懷疑﹐例如猶太人和基督徒都被稱作是“有經人”﹐穆斯林到達麥迪那後最早下降的“黃牛章”蘇勒真主確定無疑地聲明﹐這部經典是真實的﹐“其中毫無可疑”。 這些有經人與那些崇拜迷信和多神信仰的迷誤者確實有區別﹐他們信仰獨一無二的造物主和真主下降給他們祖先的經典﹐因此“黃牛章”中有許多經文是對這些人的仁慈和規勸。 不幸的是﹐他們的祖先在丟失了原本的真經之後﹐在不同時期擅自增加了許多想當然的猜測﹐改變了真經的性質﹐有許多誤導的內容。 “黃牛章”指出他們經典中的許多疑問﹐告誡他們不要傲慢和偏執﹐提醒他們歷史的教訓﹐如﹕“當時﹐我拯救你們脫離了法老的百姓。 他們使你們遭受酷刑﹔屠殺你們的兒子﹐留存你們的女子﹔這是從你們的主降下的大難。”(2﹕49)
在這個蘇勒中﹐有十六處經文是提醒以色列後裔猶太人的歷史教訓﹐譴責他們的祖先對仁慈主的叛變﹐篡改歷史﹐誤導信仰﹐導致猶太民族誤入歧途。 “黃牛章”中這些針對猶太人的事實陳述﹐並非要改變猶太人的信仰﹐勸導他們歸信伊斯蘭﹐而是闡明歷史的真相﹐證明真主的宗教從古到今一脈相承。 真主曾經恩賜過古代的先知﹐命令他們教化他們的民眾和引導他們正道﹐在他們偏離之後﹐真主的最後使者穆罕默德出世﹐繼續承領真主的完整啟示。 伊斯蘭是來自真主的真理﹐《古蘭經》向世人提供了一個歷史的鐵證。
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偏執是所有宗教的共性﹐暴露了人性的缺陷﹐許多民族把自己崇奉的宗教看作是精神的特權﹐或者據為己有﹐禁止其它人分享﹐或者以自己最正確﹑最神聖﹐認定其它宗教都是錯誤與邪惡﹐授之于天的猶太教與基督教也莫能例外。 伊斯蘭的出現﹐遵循真主的啟示﹐以寬容對待天下人﹐對其他信仰尊重﹐而且不把伊斯蘭據為私有﹐接受世界上任何人歸信﹐成為信仰的同胞。 真主說﹕“他們說﹕‘除猶太教徒和基督教徒之外﹐別的人絕不得入樂園。’ 這是他們的妄想。 你說﹕‘如果你們是誠實的﹐那麼﹐你們拿出證據來吧﹗’”(2﹕111)
人類認識真主﹐認主獨一是人性的本然﹐除了傳統上認主獨一的猶太教和基督教﹐其它人群和民族也存在對真理的理解和認識。 名稱不同﹐形式不一致﹐但認主獨一的表達重在實質的內心信仰。 真主說﹕“不然﹐凡全體歸順真主﹐而且行善者﹐將在主那裡享受報酬﹐他們將來沒有恐懼﹐也沒有懮愁。”(2﹕112) 這是教誨穆斯林尊重其它宗教﹐宗教不是任何民族的特權和壟斷﹐伊斯蘭的精神是仁慈與寬容﹔也是告誡認主獨一的信徒們不要偏離真主啟示的根本精神﹐只要忠實地執行他們的信仰﹐堅定不移地認主獨一﹐真主將在樂園中歡迎他們。 真主說﹕“他們說﹕‘你們應答變成猶太教徒和基督教徒﹐你們才能獲得正道。’ 你說﹕‘不然﹐我們遵循崇奉正教的易卜拉欣的宗教﹐他不是以物配主者。’”(2﹕135)
“黃牛章”啟示全人類團結﹐認同都是同一祖先的子孫後代﹐凡是認主獨一的信仰都是來自真主派遣的先知和使者﹐真主說﹕“你們說﹕‘我們信我們所受的啟示﹐與易卜拉欣﹑易司馬儀﹑易司哈格﹑葉爾孤白和各支派所受的啟示﹐與穆薩和爾撒受賜的經典﹐與眾先知所受主所賜的經典﹔我們對他們中任何一個﹐都不加以歧視﹐我們只歸順真主。’”(2﹕136)
通過對這些歷史的陳述﹐證明伊斯蘭不是任何個人的創新和發明﹐而是自古以來信仰主流的繼承。 這些宗教發自同一個源頭﹐應當是不同信徒互相尊重和團結的理由﹐因為以上這些歷代先知曾經是許多宗教信徒宣傳的祖先或教主﹐伊斯蘭承認他們都是真主派遣的先知和使者﹐向人間傳播認主獨一的信仰。 凡是尊奉認主獨一信仰的人﹐都有歷史的淵源和親情關係。 猶太人喜歡宣傳他們祖先的獨特性﹐與眾不同﹐因為他們是葉爾孤白(雅格布)的後代﹐由葉爾孤白轉音而有“以色列”這個名稱﹐今日的猶太複國主義﹐以他們祖先民族的名稱“以色列”建立一個新國家。
葉爾孤白是誰﹖ 猶太人的民間傳說中有許多神話﹐但是《古蘭經》記載了確實的歷史﹐證明他只是一位古代的先知﹐受真主的差遣教化他的同族人民﹐並且在臨終前囑咐弟子們務必繼承認主獨一的信仰。 真主說﹕“當葉爾孤白臨死的時候﹐你們在場嗎﹖ 當時﹐他對他的兒子們說﹕‘我死之後﹐你們將崇拜什麼﹖’ 他們說﹕‘我們將崇拜你所崇拜的﹐和你的祖先易卜拉欣﹑易司馬儀﹑易司哈格所崇拜的 ---- 獨一的主宰 ---- 我們只歸順他。’”(2﹕133)
“順從真主”﹐在阿拉伯文中﹐一個簡單的詞“伊斯蘭”可以完全概括全部意義﹐這個詞的內涵就是人類必須順從真主﹐敬畏真主﹐標誌了認主獨一信仰的實質內容。 這是很自然的關係﹐很符合思維邏輯﹐因為造物主有能力創造和有權掌管順從他意志的生命﹐任何受造者都必須服從造物主﹐否則就是奴僕向主人忤逆﹑背叛和對抗。 宗教的性質就是順從造物主﹐也是崇拜和敬畏﹐否則就不是正常的宗教﹐偏離了正道﹐例如人為編造的宗教和迷信活動。 人類都有追求自由的思想和精神傾向﹐但是認主獨一是正當宗教的根本﹐當世人出現偏差的時候﹐就有先知和使者出世拯救人類﹐穆罕默德是真主派遣的最後一位使者﹐他手持《古蘭經》恢復和傳播這唯一途徑的精神信仰。 真主說﹕“如果他們像你們那樣通道﹐那麼﹐他們確已遵循正道了﹔如果他們背離正道﹐那麼﹐他們只陷於反對中﹔真主將替你們抵禦他們。 他確是全聰的﹐確是全知的。”(2﹕137) 這一段經文中﹐有兩層涵義。 真主以他的使者領導的麥迪那穆斯林社會為正道的榜樣﹐向其它宗教信徒們展示什麼是正道的標準﹐是非準則有如此生動的現實形像﹐阻止人們繼續迷誤。 如果那些執迷不悟的人狂妄地壓迫通道者﹐真主向他們許諾了抵禦他們的攻擊﹐保護通道者的正當行為。當時的麥迪那也好﹐現代的多元化社會也罷﹐真理的標準只能有一種﹐是非早已分明﹐每個人有自我選擇的自由。
這一章的意義闡明瞭造物主恩賜人類宗教的大統﹐真主派遣的所有先知和使者都是穆斯林﹐因為穆斯林的定義是對真主順從和敬畏﹐而“伊斯蘭”是一個新的標誌名稱﹐對過去受到變異宗教的糾正和復原﹐使者是先知穆聖﹐但也包涵著承認以往所有認主獨一宗教的信仰傳統。 天地萬物的造物主獨一無二﹐而真主下降給人類的信仰和崇拜絕無二致﹐從古到今都是單一的信仰大統。 每一代人都在執行真主的命令中獨立創作了一些異端﹐正道發生偏移﹐所以有啟示多次重複下降的歷史過程﹐伊斯蘭是通過真主最後使者傳播的最終信仰﹐以後沒有新的使者出世﹐因此真主的正道不容再有異化和變樣。 伊斯蘭不是哲學討論或學術空談﹐而是對人類生活合理性的指導﹐必須體現在實踐中﹐真主的奴僕在得知啟示和命令之後必須付諸行動﹐例如﹕“他們說﹕‘我們聽從了﹐我們懇求你赦宥﹔我們的主啊﹗ 你是最後的歸宿。”(2﹕286) 惡魔也是真主的造化物﹐他們承認真主是獨一無二的萬物主宰﹐惡魔的惡劣性格就是執拗不馴﹐抗拒真主的命令﹐使真主惱怒。 他們所得的結果﹐是被真主驅逐﹐永遠受到羞辱和詛咒。
人間的先知和使者都是真主選擇的優秀人格﹐因為他們一致的表現是對真主順服和敬畏﹐比如努哈﹑易卜拉欣﹑穆薩和穆罕默德﹐沒有一個例外。 《古蘭經》內容的重點不是先知和使者的歷史﹐他們的優美言行如同浩瀚的大海﹐因此只選擇幾十位典型代表﹐著重記載他們共同的優點﹕順服和敬畏真主。 從古代到如今﹐人類生存在不同的地區和不同的歷史時期﹐每一個地方的先知和使者面對不同的民眾和他們的生活方式﹐互相之間有千差萬別﹐但是《古蘭經》並不敘述他們的區別﹐而只是說明他們敬畏真主的共性。 這也證明﹐順服和敬畏真主可以是全世界人類的共同信仰精神﹐不論時代和民族﹐不受時空的局限。 人類的歷史是一部豐富多彩的大劇本﹐勝敗榮辱喜怒哀樂說不完的故事﹐但是歷史運動的主軸是正道信仰﹐敬畏真主貫穿全部人類的故事。
小孩出生的時候﹐給他取一個響亮﹑美好的名字﹐這個名字跟隨著他一直到老死。 一個人的一生當中﹐雖然名字沒有變﹐從小到老﹐都用這個名字標誌他的“正身”。 實際上﹐幼年﹑青年﹑壯年和老年時期的他﹐不是一個同樣的人。 這是比喻人類的歷史﹐今天的人類絕對不會同努哈時代的居民完全一樣﹐他們的衣食住行社會關係是為了適應他們那個時代的需要﹐今天人類的生活不能復古﹐但能讀懂他們的經書。 同樣的道理﹐窮鄉僻壤生活著的村民有他們一套適應環境的行為和禮儀﹐但到了倫敦和紐約這些世界大都會﹐就必須隨鄉入鄉﹐適應新環境。 但是﹐也有許多東西不會改變﹐例如家庭使用的器具電流﹐城鄉沒有差別﹐從紐約撥個電話﹐鄉下的親朋就能聽見。 這說明﹐人類的精神共性不受限制﹐古今中外都能互相溝通。
西元七世紀﹐世界文明進入現代﹐生產方式和文學都已成熟﹐先知穆聖出世﹐所見所聞與穆薩與爾撒時代有翻天覆地的變化﹐人類的思維和理解進入現代新時期﹐例如各民族的社會需要更多的法制管理。 過去的經典失傳者多﹐也增加了一些古代教士們擅自修改的部份﹐對新時期無法適應。 基督教雖然認主﹐但缺乏生活指導原則﹐而以色列後裔保守他們血統的宗教密不外傳。 這兩種情況都使真主的啟示受到減弱﹐甚至殘缺不全。 這個蘇勒的中心思想﹐說明真主最後使者擔負復興真主啟示的使命﹐他繼承了認主獨一的傳統﹐重新傳播完美的信仰﹐與過去歷代的先知和使者本是一家體系。 真主說﹕“通道者﹑猶太教徒﹑基督教徒﹑拜星教徒﹐凡是信真主和末日﹐並且行善的﹐將來在主那裡必得享受自己的報酬。”(2﹕62) 先知穆聖傳播的伊斯蘭﹐重在敬畏真主的表現行為﹐譬如崇拜真主的功修﹐滲透到日常行動之中。 過去的那些“有經人”﹐普遍出現陽奉陰違的信徒﹐他們把真主啟示的經典當作幌子和牌號﹐實際行動另有一套﹐為現世的物質和享受爭權奪利﹐巧立名目﹐異想天開。 他們奉承多神崇拜者﹐羡慕他們的聲色犬馬的生活﹐而嫉妒和敵視真誠的信士。 他們必然遭到真主的譴怒和排斥﹐因為他們的行為失去了正信﹐心靈裡失去了認主獨一的誠意。 真主說﹕“阻止人入清真寺念誦真主的尊名﹐且圖謀拆毀清真寺者﹐有誰比他們還不義呢﹖ 這等人﹐除非在惶恐中﹐不宜進清真寺去。 他們在今世將受淩辱﹐在後世將受重大的刑罰。”(2﹕114)
“黃牛章”頒降於穆斯林成功地遷移到麥迪那之後﹐指引他們創立新型的穆斯林社會。 真主在這一章蘇勒中告誡伊斯蘭信士避免歷史的錯誤﹐堅守認主獨一﹐並且貫徹在行動中﹐對穆斯林群體中各種信士分別給予警告。 他們生活在一個陌生的地方﹐不同的傳統和各種信仰在那裡碰撞﹐穆斯林必須堅守正道﹐正確對待不同的信仰和不同的民族。 真主在“黃牛章”裡的許多啟示成為當時創建穆斯林新社會信仰﹑文化和社會法規的依據。
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先知穆聖帶領初期的伊斯蘭弟子們來到麥迪那﹐迎來了最大的對抗勢力是以色列的後裔﹐他們從巴勒斯坦地區遷移到阿拉伯半島﹐自以為是“上帝的選民”﹐躊躇滿志﹐高高在上﹐無人敢與之競爭。 他們相信﹐只有猶太人才是最正統的上帝子民﹐其它人無權享有造物主下降的啟示經典。 先知穆罕默德昭告天下﹐是真主的最後使者﹐傳播伊斯蘭﹐遭到猶太人的否定﹑蔑視和抨擊。 穆聖遵奉真主的啟示﹐努力與麥迪那的原住居民保持和平友好關係﹐即使面對猶太人的惡意挑戰﹐也向他們提議停止一切暴力對抗﹐互相尊重﹐遵守和平共處的協定。
在麥迪那期間﹐真主的啟示陸續向他的最後使者下降﹐鼓舞他的勇氣和信心﹐批駁猶太教徒的誹謗和造謠。 真主啟示的資訊通過使者穆罕默德和他的弟子們傳播到猶太人社區﹐勸導他們服從真主﹐頭腦冷靜﹐對真主保持耿耿忠心。 真主說﹕“有人對他們說﹕‘你們應當信真主所降示的經典。’ 他們就說﹕‘我們信我們所受的啟示。’ 他們不信此後的經典﹐其實﹐這部經典確是真實的﹐能證實他們所有的經典。 你說﹕‘如果你們是通道人﹐以前你們為什麼殺害眾先知呢﹖’”(2﹕91) 在“黃牛章”蘇勒中﹐真主的啟示包含十多處歷史的回顧﹐例如以上這句啟示﹐提示這個民族過去犯下的嚴重錯誤。 這些歷史錯誤的明證﹐對猶太人是提醒﹐而對穆斯林是告誡﹐可以從歷史的錯誤中吸取教訓﹔例如真主對猶太人說﹕“以色列的後裔啊﹗ 你們當銘記我所賜你們的恩惠﹐你們當履行對我的約言。”(2﹕40) 真主對穆斯林說﹕“故你們當記憶我﹐(你們記憶我)﹐我就記憶你們﹔你們當感謝我﹔不要孤負我。 通道的人們啊﹗ 你們當借堅忍和拜功﹐而求佑助。 真主確是與堅忍者同在的。”(2﹕152-153)
至仁至慈的真主對跟隨他最後使者的信士們密切關懷和指導﹐確保他們成功和勝利﹐因為這些人﹐將把真主的仁慈和憐憫傳遍全人類。 過去的許多民族﹐在獲得他們民族中使者傳播的正信之後﹐多數都出現了偏差﹐背離了正道﹐最後遭到真主的懲罰﹐或毀滅。 最為沉重的教訓是﹐那些陽奉陰違的信徒們﹐信仰變成了形式主義﹐內心裡沒有敬畏真主的精神﹐導致了他們文明的墮落和破敗。 真主的教誨說﹕“你們把自己的臉朝向東方和西方﹐都不是正義。 正義是信真主﹑信末日﹑信天神﹑信天經﹑信先知﹐……。”(2﹕177) 真主指示他的最後使者開創一個嶄新的正道社會﹐這個社會的精神基礎是對真主的敬畏和服從﹐例如五大敬畏真主的功修﹐並且在五功基礎之上建立各種法規和制度。 這一切都是創建一個嶄新而且穩固社會的基本保證﹐使光輝的伊斯蘭永遠燦爛﹐不變顏色。
先知穆聖是真主的最後使者﹐所以在對他的啟示中﹐包含許多過去的歷史教訓﹐不論正面的或反面的﹐都是人類文明積累的精神財富﹐有助於以後的人類堅守正道﹐例如真主說﹕“你問以色列後裔﹐我賞賜過他們若干明顯的跡象。 真主的恩典降臨之後﹐凡加以變更的人﹐(真主必定懲罰他)﹐因為真主的刑罰是嚴厲的。”(2﹕211) 一個嶄新的社會建成之後﹐不可能一勞永逸﹐使人們在其中坐享其成﹐信仰正道的穆斯林﹐將經歷各種嚴峻的考驗﹐每個人必須為維護正道付出犧牲和代價。 他們奮鬥(吉哈德)的內容包括自己的家庭和戰爭﹐正義的事業必須以真誠的努力來保護﹐在維護正義的奮鬥中﹐試驗信士對真主的敬畏和忠誠。
人們不喜歡戰爭﹐因為戰爭是人類醜陋行為的暴露﹐戰爭會造成物質的破壞和財產的損失﹐吞噬許多人的生命。 人的天性是渴望和平﹐厭惡戰爭﹐但是戰爭是不可避免的事實﹐因此穆斯林在遭遇戰爭的時候必須有正確的理解﹐並且遵循真主啟示的原則。 真主說﹕“戰爭已成為你們的定制﹐而戰爭是你們所厭惡的。 也許你們厭惡某件事﹐而那件事是對於你們有益的﹔或許你們喜愛某件事﹐而那件事是對於你們有害的。 真主知道﹐你們確不知道。”(2﹕216) 面對戰爭﹐穆斯林的責任是維護信仰和生命﹐努力結束戰爭﹐維護和平﹐真主說﹕“他們問你禁月內可以作戰嗎﹖ 你說﹕‘禁月內作戰是大罪。’”(2﹕217) 但是﹐戰爭無法避免﹐對真主的背叛和社會邪惡是戰爭產生的根源﹐不通道的人固守這些惡劣的秉性﹐他們挑起戰爭﹐進攻堅持正義的信士﹐這就是戰爭﹐真主說﹕“妨礙主道﹐不信真主﹐妨礙(朝覲)禁寺﹐驅逐禁寺區的居民出境﹐這些行為﹐在真主看來﹐其罪更大。”(2﹕127)
穆斯林的反抗是正當的權利﹐不應當屈服于侵略和迫害﹐因為“ 迫害是比殺戮還殘酷的”(2﹕127)﹐為了維護正道﹑生命和財產﹐穆斯林許可拿起武器自衛﹐投入反抗性質的戰爭。 真主說﹕“你們當為主道而抵抗進攻你們的人﹐你們不要過份(侵略)﹐因為真主必定不喜愛過份(侵略)者。”(2﹕190)
“黃牛章”確定在《古蘭經》的最開始的一卷中﹐對生活方式加以規範﹐成為全經內在的原則綱領﹐以後其它章節中出現同類的內容﹐都不會違背。 某些《古蘭經》詮注家認為﹐在“懺悔章”(第九章)的一些訓令和律例與其它章節中的啟示精神不吻合﹐但是細讀那一章的內容﹐不難發現﹐穆斯林為了捍衛信仰和生命財產﹐面對的敵人不同。 對待理性的敵人和對待野蠻的敵人﹐不可一概而論﹐對抗的方式有所不同﹐而不是兩個蘇勒中的精神實質出現雙重標準。 在“懺悔章”中﹐真主說﹕“他們以真主的跡象換取輕微的代價﹐因而背離真主的大道。 他們的行為確是惡劣的。 他們對信士不顧戚誼﹐不重盟約。 這等人確是過份的。 如果他們悔過自新﹐僅守拜功﹐完納天課﹐他們就是你們的教胞。”(9﹕9-11) 同樣在“懺悔章”﹐真主列舉了不同的敵人﹐對策也隨之改變﹐例如真主說﹕“有一族人已經違反盟約﹐要想驅逐先知﹐而且先進攻你們。 你們怎麼還不討伐他們呢﹖ 難道你們畏懼他們嗎﹖ 真主是你們更應當畏懼的﹐如果你們確是信士。”(9﹕13)
《古蘭經》中不存在煽動真主的奴僕濫殺無辜經文﹐也沒有號召在敵人進攻前對他們先發制人﹐先消滅之﹐再考慮是非。 這是古今野蠻人的罪惡行為﹐絕不是伊斯蘭的戰爭文明。 伊斯蘭戰爭的原理﹐必須是在受到侵犯時拿起武器自衛﹐真主才給予合法的反抗權利。 穆斯林內部也有軍閥和好戰份子﹐他們欺淩弱小民族和手無寸鐵的平民百姓﹐他們的行為違背真主的啟示﹐而給伊斯蘭的敵人製造藉口﹐損壞了伊斯蘭的形像﹐這些穆斯林應當受到懲罰。 穆斯林在不得已時參與戰爭﹐必須是為了維護正道和真主的榮耀﹐而不許可以戰爭的殘酷手段掠奪物質和領土﹐或者是為了民族(國家)或個人的利益﹐建立霸權。 今天的世界局勢﹐超級大國和西方強國到處干涉其它國家內政和肆意入侵和軍事佔領﹐這是西方殖民主義的繼續﹐因為西方資本主義﹐把戰爭當作推行不平等貿易和談判的手段﹐戰爭的目的就是為了掠奪。
在維護正道和真主榮耀的原則下﹐穆斯林開展了戰爭﹐出師有名﹐為真主而戰﹐取悅于真主﹐不僅贏得民心﹐而且獲得戰爭的最終勝利。真主說﹕“他們借真主的佑助而打敗敵人。 達伍德殺死查魯特﹐真主把國權和智慧賞賜他﹐並把自己所意欲的(知識)教授他。”(2﹕251)
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“黃牛章”中有許多關於家庭生活的啟示﹐人們容易誤解真主下降的經典把生活放在如此重要的位置﹐事實不然。 “黃牛章”按照真主的意欲編排在卷首﹐但並非就是下降得最早。 當“黃牛章”開始下降的時候﹐《古蘭經》全文已經有了三分之二﹐在這以前的蘇勒和啟示中﹐許多章節都涉及到家庭的問題。 因此﹐研究伊斯蘭家庭道德和規則﹐必須參閱其它章節﹐全面認知真主對他奴僕的訓令和告誡。 譬如女子的地位問題﹐雖然“黃牛章”中有些啟示﹐但不是全部精神﹐類似的內容早在“黃牛章”之前就出現過。 例如真主在“蜜蜂章”中說﹕“凡行善的男女信士﹐我誓必要使他們過一種美滿的生活﹐我誓必要以他們所行的善功報酬他們。”(16﹕97) 同樣的意思﹐真主對埃及法老統治下穆薩的族人教誨時也下達過啟示﹐如在“赦宥者章”真主說﹕“作惡者只受同樣的惡報﹔行善而且通道的男子或女子﹐將入樂園﹐受無量的供給。”(40﹕40)
關於夫妻與家庭的題目﹐還有許多類似的經文﹐出現在不同時期的啟示中﹐例如在“羅馬人章”中真主說﹕“他的一種跡象是﹔他從你們的同類中為你們創作配偶﹐以便你們依戀她們﹐並且使你們互相愛悅﹐互相憐憫。”(30﹕21) 在“蜜蜂章”中﹐真主的啟示說﹕“真主以你們的同類做你們的妻子﹐並為你們從妻子創造兒孫。”(16﹕72)
以上的舉例為了說明﹐在“黃牛章”下降之前﹐先知穆聖和他的弟子們都已經得到過許多關於女子和家庭的啟示﹐並且在他們的日常生活中執行。 因此﹐稍後出現的“黃牛章”﹐對這些問題不再詳盡指示﹐而這一章中所闡述的家庭關係﹐更多的是涉及道德原則和法制的問題﹐例如夫婦雙方的契約﹑離婚的原則﹑懷孕期間的法律保護﹑婦女對嬰兒哺乳期限等等。 在“黃牛章”關於家庭和夫妻的法律爭端問題上﹐特別強調法律與信仰的關係﹐解決家庭糾紛不能脫離服從和敬畏真主的信仰。 以離婚為例﹐真主說﹕“當你們休妻﹐(而必須)﹕
甲﹑她們待婚期滿的時候﹔
乙﹑你們當以善意挽留她們﹔
丙﹑或以優禮解救她們﹔
丁﹑不要為妨礙她們而加以挽留﹐以便你們侵害她們。
戊﹑誰做了這事﹐誰確已自欺了。
己﹑你們不要把真主的跡象當做笑柄﹔
庚﹑你們當銘記真主所賜你們的恩惠﹔
辛﹑銘記他降示你們天經和智慧﹐用以教訓你們。
壬﹑你們當敬畏真主﹔
癸﹑當知道真主對於萬物是全知的。”(2﹕231)
從這個法律看﹐人類任何文明很難達到如此溫和﹑友善和有禮節的夫婦離異﹐但這個法律又像宗教佈道﹐因為把一件人們看來屬於個人私情的問題牽涉到敬畏真主﹑服從真主和懼怕真主威嚴的重大原則問題。 從法律和信仰兩個方面﹐都可以體會到伊斯蘭對待婦女的平等地位﹐和對婦女人格的尊重﹐對女子生活條件的保障。 世界上有多數現代的“文明”國家﹐離婚是對女性當作玩物拋棄﹐或者當作商品進行金錢交易。 他們的理由是“談情說愛時的激情消失了”﹐喜新厭舊﹐因為女人是玩物﹔或者說“分給財產﹐請她出門”﹐花錢更新﹐因為女人是商品。 今日西方國家的高離婚率﹐遭受精神和物質損失最大的是女方﹐人老珠黃﹐青春不再。 還有最無法挽救的受害一方是子女﹐這就是西方現代社會的男女不平等﹐最明顯的弊病。 就在這“黃牛章”中﹐有一段關於夫妻契約的啟示﹐把“真主的法度”這句話連續重複了六次。(2﹕229-230) 這與當代丈夫或妻子先有外遇﹐然後提出離婚﹐花錢請律師編造種種理由﹐是何等的本質性區別﹗
我們應當承認﹐這些是真主對他最後使者的啟示﹐是指導先知穆聖創立新型伊斯蘭社會的規範原則﹐而一千多年來﹐並非所有的穆斯林都完全理解﹔即使理解﹐也並非全都在執行。 有人說《古蘭經》中的真主啟示﹐曲高和寡﹐普通人難以高攀﹐也不容易做到﹐例如真主說﹕“她們應享合理的權利﹐也應盡合理的義務﹔男人的權利﹐比她們高一層。”(2﹕228) 許多社會難以做到這樣公平與合理地對待女子的權利﹐因此﹐他們便遷就千百年不變的陳舊陋習﹐或者順從自己的私欲和底層次的“理性”。 在許多穆斯林國家﹐婦女受壓迫﹑受剝削﹐遭受不平等的待遇﹐外界的人把這些不合理的社會現象歸罪於伊斯蘭。這證明﹐伊斯蘭是真主派遣他的最後使者負責改造社會的使命﹐但是“黃牛章”下降後不滿十年﹐穆聖應召歸真﹐這個使命還沒有盡善盡美﹐遠遠沒有完成﹐穆斯林還應當學習和思考﹐要稱得上世界名符其實的優秀民族﹐還有很漫長的自我改造的過程。 例如﹐“真主的法度”多被解讀為男子的責任﹐這是大男子主義社會的傳統心理傾向﹐其實女子也承擔同樣的責任和義務﹐因為女子分享同等的地位﹐在真主的法度面前沒有高低之分。一般的社會﹐在出現家庭糾紛問題時﹐多數是袒護體弱勢單的女子﹐對丈夫的要求比對女人高﹐這也是不合理的現象﹐俗話說“一個巴掌不響”﹐家庭糾紛不論起因或是責任﹐女子應當有一半原因。
以上說明﹐穆斯林社會中﹐對待女子平等權利方面存在傳統習慣的問題﹐這也造成易受伊斯蘭敵人攻擊的“軟肋”。 西方社會宣傳的男女平等思想﹐本身有嚴重的缺陷﹐但他們卻使盲目追求自由的男女們相信伊斯蘭對人性有約束﹐而對伊斯蘭發動攻擊。 陰險的敵人故意把社會文化傳統與真主的啟示相混淆﹐呼喊著要“解放受壓迫的穆斯林婦女﹐打倒封建迷信伊斯蘭”的口號﹐革命派頭來勢洶洶。 其實是醉翁之意不在酒﹐他們不容伊斯蘭的學者們耐性分說﹐直指伊斯蘭信仰﹐否定真主的啟示經典﹐這種形勢正是早期穆斯林初到麥迪那時所見到的猶太人的深仇大恨。 穆斯林內部也有許多無知的人﹐不學習經典﹐不懂得伊斯蘭﹐盲目跟隨著西方極端份子要對伊斯蘭開展革命。這些人組成了敵人在穆斯林內部的幫兇﹐“特洛伊木馬”﹐從內部瓦解伊斯蘭﹐構成危險的局勢。
伊斯蘭重視家庭﹐必然以尊重婦女的權利為基礎﹐我建議伊斯蘭從學者們深入認真理解《古蘭經》中各位列聖先知與他們妻子的關係﹐絕沒有壓迫和虐待﹐而是與丈夫平等﹑互愛﹑對家庭共擔責任。 改革穆斯林社會中的家庭關係陋習是當務之急﹐不是追趕世界開放的時髦潮流﹐而是遵循真主的啟示﹐實現伊斯蘭的高度文明﹐例如有些伊斯蘭國家禁止女子參加選舉﹑不許可女性開車﹑家長包辦婚姻不徵求女兒的意見﹑出嫁交納昂貴的嫁妝﹐這些不是伊斯蘭﹐但給伊斯蘭造成了許多負面影響。 現代社會﹐資訊通暢﹐結束了歷史的封閉局面﹐也增加了穆斯林社會的改善進程﹐有許多傳統習慣與伊斯蘭精神矛盾的問題﹐值得穆斯林學者們全面檢討和反省﹐在《古蘭經》引導下前進。
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真主的啟示開始於穆斯林在麥加的時期﹐遷移到麥迪那之後﹐真主繼續向他的最後使者穆罕默德頒降啟示﹐直到全部完成。 穆斯林最初興起的兩個時期面臨的局勢很不相同﹐前者遭受麥加多神教部落的仇恨﹐後者遇到猶太人的敵視﹐先知穆聖領導的穆斯林社會在麥迪那時期環境和使命都發生了重大變化。
在麥加時﹐穆斯林禮拜是個人行動﹐不成立集體拜功﹐而到了麥迪那﹐建造了清真寺﹐穆斯林以清真寺為禮拜﹑學習和社會活動的中心。 大多數的穆斯林都按時擁入清真寺參加集體禮拜和社會活動﹐只有少數三心二意或者陽奉陰違的人躲避在後面﹐對集體行動不熱心﹐也不積極。 以清真寺為中心的穆斯林社會逐步形成了氣候﹐在先知穆聖領導下﹐新的制度和法規不斷增加﹐穆斯林社會走上了正規的道路﹐構成聲勢浩大的社會力量。 一些信仰薄弱和搖擺不定的落後穆斯林﹐看到大勢所趨﹐也都增強了信仰的信心﹐麥迪那的穆斯林在短短的幾年間﹐變成滾滾洪流﹐衝擊著一切舊世界的污泥濁水。
麥加時期的真主啟示﹐多為闡述認主獨一的信仰根基﹐而麥迪那時期的啟示如同在堅固的樹幹上生出豐茂的綠葉和開花結果﹐更加明確了真主奴僕的日常功修和行為道德。 《古蘭經》是一部完整的經典﹐如同大樹的生命和脈絡﹐內在有密切的聯繫﹐互相溝通和遙相呼應﹐一切問題都很明朗。 同一個思想﹐可能在許多蘇勒中出現﹐但互相映照和印證﹐絕無矛盾和對立﹐例如真主是獨一無二的概念﹐重複過數百次﹐其中嚴密無縫﹐圍繞一個核心﹐加強敬畏信念。 “黃牛章”的163段經文說﹕“你們所崇拜的﹐是唯一的主宰﹔除他外﹐絕無應受崇拜的﹔他是至仁的﹐是至慈的。” 在164段經文中﹐真主說﹕“天地的創作﹐晝夜的輪流﹐利人航海的船舶﹐真主從雲中降下雨水﹐借它使已死的大地複生﹐並在大地上散佈各種動物﹐與風向的改變﹐天地間受制的雲﹐對於能瞭解的人看來﹐此中確有許多跡象。” 在下文中﹐真主頒佈了對信士行為的啟示和指導﹐認識層層遞進和提升﹐使讀經的人思緒延綿﹐受到感動和震撼。
天地萬物都崇拜唯一的主宰﹐因為真主是萬物的終極和榮耀﹐無匹配者﹐也是一切仁慈和恩惠的本源﹐人類對真主的讚頌不只是歌功頌德﹐而是落實在行動中﹐處處表現服從和敬畏。這一章中包含了《古蘭經》中最優美的讚頌語言﹐“真主﹐除他外絕無應受崇拜的﹔他是永生不滅的﹐是維護萬物的﹔瞌睡不能侵犯他﹐睡眠不能克服他﹔天地萬物都是他的。”(2﹕255) 這就是穆斯林世界通稱的“寶座經文”﹐享有崇高的地位。 堅定的認主獨一是真主奴僕的思想和認知基礎﹐是一切行動的出發點。 但是﹐信士生活的社會中﹐存在各種私心雜念和精神的干擾﹐真主引證歷史的事實啟迪信士堅固認主獨一的信心﹐例如先知易卜拉欣與他的國王的對話。《古蘭經》說﹕“難道你沒有看見那個人嗎﹖ 真主把國權賞賜他﹐故他與易卜拉欣爭論他的主。 當時﹐易卜拉欣說﹕‘我的主能使死者生﹐能使生者死。’ 他說﹕‘我也能使死者生﹐能使生者死。’ 易卜拉欣說﹕‘真主的確能使太陽從東方升起﹐你使它從西方升起吧。’ 那個不通道的人﹐就啞口無言了。 真主不引導不義的民眾。”(2﹕258)
先知易卜拉欣有真理在手﹐心中毫無膽怯和懼怕﹐即便是一個獨裁專制的魔王﹐他也敢據理力爭﹐表白自己的真誠信仰。
在麥迪那時期的穆斯林﹐面臨信仰的干擾更加嚴重﹐因為猶太教是在真主經典掩蓋下的故事和傳說﹐剝去神聖的外衣﹐內部空虛﹐因為從他們的祖先就開始偏離了正道。 猶太人對待穆斯林﹐表現嫉妒﹑仇恨和蔑視﹐因此這個時期的啟示信仰問題仍是穆斯林文明的核心﹐必須在面對敵視中強化穆斯林的堅定信心﹐認主獨一﹐絕不動搖﹐例如“黃牛章”的開宗明義的一句話﹕“這部經﹐其中毫無可疑﹐是敬畏者的嚮導。”(2﹕2) 先知穆聖和他的弟子們在真主啟示陸續下降的過程中﹐接受句句真理﹐確實貫徹于行動﹐尤其在麥迪那新環境中的啟示﹐多半是指導他們建立新社會和加強個人敬畏功修。 穆斯林社會不是一個空架子﹐而是以虔誠信仰的個人充實其中﹐社會制度固然需要完善和周全﹐只不過是一個架構﹐但是個人的信仰品質和思想認識是建立一個嶄新社會的基礎內容。 這樣的社會發展模式﹐適用與任何時代的人類﹐今日穆伊斯蘭文明的傳播和發展﹐改造穆斯林社會﹐也必須從這兩個最根本的因素上著手。
麥迪那穆斯林社會成功的秘訣就是加強了每個社會公民的認主獨一精神意識﹐真主的啟示和社會制度成為每個人自覺的行動規範﹐每個人的主動和積極的熱情轉化為集體的力量和全社會的精神。 麥迪那永遠是穆斯林社會的典範﹐每個人表裡如一﹐全社會上下一致﹐認主獨一是精神核心﹐既是個人的內心信仰﹐也是社會管理的原則。 真主指導他們的成功和成為世人的光輝樣板﹐即“中正的民族”﹐真主說﹕“我這樣以你們為中正的民族﹐以便你們作證世人﹐而使者作證你們。 ”(2﹕143) 真主在“黃牛章”的最後兩段啟示中﹐充份肯定了他的最後使者的功績和在他教導下信士的忠誠﹐他們證明都是成功的人類模範。 同時真主也向這些忠僕許諾了恩惠和祜佑﹐使他們的事業永遠成功。 這個人群是人類的思想先驅﹐因為忠誠于真主﹐他們必然超越前人﹐而且必然把真主的啟示忠實繼承﹐傳授給他們的子子孫孫﹐使伊斯蘭成為人類的新紀元。 真主說﹕“使者確信主所降示他的經典﹐信士也確信那部經典﹐他們人人都確信真主和他的眾天神﹐一切經典和眾使者。 他們說﹕‘我們對他的任何使者﹐都不加以歧視。’ 他們說﹕‘我們聽從了﹐我們懇求你赦宥﹔我們的主啊﹗ 你是最後的歸宿。’”(2﹕285)
穆斯林不以種族血統為特徵﹐也不以鄉土文化為標誌﹐而容納全人類﹐聯合所有的人向天地的造物主表示忠誠和敬畏。 在這個大範圍之內﹐各族穆斯林彼此平等﹐沒有種族之高低﹐也沒有階級之貴賤﹐只以承認獨一無二的真主和服從先知至聖為教胞群體。 在這個以信仰為核心的群體之中﹐唯以敬畏真主者為高貴。 麥迪那在穆斯林進入之前是一個普通的綠洲城市﹐歷史上無名﹐從來沒有什麼值得紀念的英雄豪傑﹐但是先知穆聖成功地在那裡創建了穆斯林模範社會﹐從此得真主的喜悅和恩慈﹐成為世界新文明伊斯蘭的搖籃﹐接受世界各地穆斯林的祈禱和受到真主的保護﹐成為穆斯林世界心目中日夜思念的聖地。 伊斯蘭新世紀最初的十多萬穆斯林﹐都是先知穆聖的直傳弟子﹐他們在麥迪那受到教化和訓練﹐成為世界上傳播伊斯蘭的首批先驅。 麥迪那是伊斯蘭文明發祥的根據地﹐那裡有最早的清真寺﹑學校﹑政府﹑古戰場和英雄墓地﹐以及先知穆聖祈禱﹑工作和生活過的遺跡。 在麥迪那城史的記載中﹐負責管理這座聖城的總督曾經是一位年青人﹐是先知穆聖指派他的工作﹐因為他的優點是能熟知“黃牛章”蘇勒﹐穆聖信賴他將依據真主的啟示執行他的職責。 “黃牛章”蘇勒在《古蘭經》中的重要性由此可見﹐根據這個蘇勒的啟示﹐可以治理一個國家。
+ + + + + +
最後﹐我們來到“黃牛章”的最後一段啟示﹐看看麥迪那的穆斯林先驅們怎樣對待他們的勝利和成功﹖ 人類的歷史上曾經有過無數戰爭和帝國﹐他們獲勝之後就開始驕傲自滿﹐盛氣淩人﹐生活腐化﹐追求享受﹐然後出現獨裁﹑鎮壓和恐怖統治﹐最後走向滅亡﹐歷史就是這樣迴圈的。 麥迪那是伊斯蘭創建的第一個勝利的政權﹐真主佑助他們在最短的時間內取得成功﹐但是先知穆聖和他的弟子們在勝利和成功面前沒有表現任何矜誇和傲慢﹐而是謙遜和自卑地拜倒在真主面前表示順從和敬畏﹐感贊真主的恩典﹐祈求真主的引導。 他們向真主祈禱說﹕
“我們的主啊﹗ 求你不要懲罰我們﹐如果我們遺忘或錯誤。
“求你不要使我們荷負重擔﹐猶如你使古人荷負它一樣。
“我們的主啊﹗ 求你不要使我們擔負我們所不能勝任的。
“求你恕饒我們﹐求你赦宥我們﹐求你憐憫我們。
“你是我們的保佑者﹐求你援助我們﹐以對抗不通道的民眾。”(2﹕28)
一﹑開端章導讀
《古蘭經》開端章第一句話是“特斯密”﹕奉至仁至慈的真主之名。(1﹕1) 全部《古蘭經》總共一百一十四章(蘇勒)﹐除了第九章“懺悔章”之外﹐每章都是以讚頌真主的尊名特斯密開頭。 這是一個崇高的讚頌﹐也是祈求﹐渴望真主的恩典和保佑﹐不受邪惡的傷害。
“開端章”是全經中最短的蘇勒之一﹐但其位於全經之首﹐重要性也是全經的精神濃縮和結晶﹐或者說是信士理解和遵循《古蘭經》的總綱領。 從這篇簡短的蘇勒中﹐信士獲得全部伊斯蘭信仰的精髓﹐確立了人類與造物主的直接關係和人類在世界上的使命。 重複地誦讀這篇經文﹐強化認主獨一的意識和決心﹐真誠祈求至仁至慈真主的引導和護佑﹐端正自己的行為﹐為了取悅于真主﹐表達對真主的忠誠。
下一句經文就是“一切讚頌﹐全歸真主﹐全世界的主。”(1﹕2) 這句經文包涵三層意思。 第一﹑讚頌真主萬能﹑崇高和完美﹔天地間一切都是真主的榮耀和奴僕。 第二﹑讚頌真主賜予被造化物的仁慈﹑慷慨和恩典。 第三﹑信士對真主的知恩﹑感激和敬服﹐並且代表一切被造化物對造物主感恩戴德。 這是一句日常生活中的讚美詞﹐不論在什麼場合﹐遇到什麼情況﹐應當說﹕“一切讚頌﹐全歸真主﹐全世界的主。” 讚頌者心中包涵以上這三層意思﹕知恩﹑贊恩和感恩﹔誓為真主忠誠的奴僕。
我們讚頌“全世界的主”﹐這是一個對真主性質的理解和形容﹐“全世界”代表了真主造化的一切物質和生命的存在﹐在地球上或在宇宙間﹐從氣勢雄雄的龐然大物到微不足道的小生物﹐都是真主創作的奇跡。 物質世界豐富多彩﹐大若天體和銀河系﹐小如滴水和草芥﹔生物世界無奇不有﹐除人類之外還有飛禽走獸昆蟲細菌﹔具有靈性的高級生物不但有人類﹐還有天使和精靈﹐所有這些無不順服真主的主宰和命令。 人類的感官和意識是有局限的﹐承認自己是一種微不足道的小生物﹐因為真主的造化物﹐人類看得見的極為少數﹐只在眼前﹐而永遠不可知的世界是絕大多數﹐浩瀚無際。 但是﹐只有人類能感受到真主的崇高和萬能﹐必須對造物主崇拜﹑敬畏和順從。 《古蘭經》說﹕“一切讚頌﹐只歸真主 ---- 諸天的主﹐大地的主﹐全世界的主﹗ 天地間的偉大﹐只屬於他﹔他是萬能的﹐是至睿的。”(45﹕
36-37)
第三段﹕“至仁至慈的主。”(1﹕3) 這是人類的對生命的體驗和感受﹐看看周圍一切生物﹐它們同人類一樣﹐都沐浴在真主的恩慈之中。 抬頭仰望或低頭沉思﹐天上地下和空氣中﹐維持生命存在的養份﹑氣息﹑光照﹐無窮無盡的豐富和茂盛﹐都是來自真主的造化和恩賜。 如果缺少一點﹐或者比例稍有失調﹐生命立即被窒息和絕滅。 人類的責任是維護真主恩賜的大千世界﹐知恩和報恩﹐順服真主﹐而不是傲慢﹑驕奢﹑忘恩負義﹑破壞物質環境﹐損害精神文明。 人類的珍貴生命和美好生活都是受賜于真主﹐意識到真主的至仁至慈之大德﹐那麼﹐信士應當感悟自己的責任﹐必以仁慈﹑寬容﹑善良還報給真主的造化物﹐如同胞人類﹑所有生物和美麗的大自然﹐這是敬畏真主的表現和報答。
第四段﹕“報應日的主。”(1﹕4) 人類的思維和智慧所及﹐意識到世界無限﹐生命不滅﹐穆斯林必須深信未能眼見的事實。 真主有目的地造化人類﹐賦予人類理智和才能﹐但也為人類設置了後世復活日﹐每個人都有再生一次的未來﹐復活日是重新開始生命的日子。 人多健忘﹐也很短見﹐所以有樂不思蜀和得過且過的惰性心理特徵﹐吃飯就是為了活著混日子﹐人無遠慮必有近懮。 報應日是人生一件大事﹐如同出門行走或遠途旅行﹐必然有個目標﹐一個人在世的機會只有難得的一次﹐怎麼可能沒有生命的終點目的地﹖ 今日的世界﹐物欲橫流﹐到處都是刺激及時行樂追求物質享受的商議廣告和誘導迷誤和惰性的政治宣傳﹐阻止人們思考生命的意義和重要的終點目標﹐充斥于當代教育﹑新聞和政治的宣傳和策略﹐所有政治寡頭和獨裁政府都害怕民眾有真正的信仰﹐對“報應日”有深遠考慮。 《古蘭經》的“開端”立即闡述對真主應當知恩﹐認識至仁至慈的真主﹐以報應日提醒每個有理智的人﹐珍視生命的意義和目標。
第五段﹕“我們只崇拜你﹐只求你佑助。”(1﹕5) 人的生命很脆弱﹐對外界的滋養有時刻的依賴性﹐飲食和空氣都必須隨時保證供應﹐衣食住行和生兒育女依靠必要的生活條件﹐就像一台精密的機器﹐經不起任何一點故障和停電。 人的一切需求都必須依賴真主的恩慈。 先知穆聖經常祈禱說﹕“真主啊﹗ 提醒我時刻紀念你﹐感謝你﹐崇拜你﹐使我盡力而為。” 他曾經對弟子們說﹕“你們有什麼特別的需求﹐向真主祈求吧﹗ 你們所希望的一切佑助﹐向真主祈求吧﹗”《阿布．達伍德聖訓集》
第六和第七兩段﹕“求你引導我們上正路﹐你所佑助者的路﹐不是受譴怒者的路﹐也不是迷誤者的路。”(1﹕6-7) 普通人的常識都知道﹐兩點之間最短的距離是這兩點間的直線﹐任何其它歧途都是彎路﹐這是對每個人生命終極目標的比喻。人是真主造化的智慧生物﹐對人類有所期待﹐所以生命的意義來自真主﹐最後的歸宿也是回到真主那裡﹐一生走在正道上﹐沒有浪費時間﹐也沒有虛度年華﹐生命的每時每刻都積累了生存的價值。 “正路”就是真主指引的道路﹐這就是伊斯蘭﹐從古到今唯一的正道信仰﹐由阿丹人祖到真主最後的使者﹐歷經十多萬先知和使者﹐傳播到人間最可靠﹑最一致﹑最穩定的信仰是伊斯蘭。 伊斯蘭授之于真主﹐是開天古教﹐也是人類歷史終結時的正道信仰精神。 伊斯蘭信仰的根基是認主獨一﹐人類服從真主的命令和啟示﹐唯真主是拜﹐唯真主是求﹐唯真主是依賴。
這是一個有始以來的固定概念﹐任何崇拜神靈的信仰﹐都歸於最終的認主獨一。的確﹐世界各地的人群中有不同的宗教﹐可以不妨考察一下﹐再下結論。 凡是把真主的造化物當作主宰崇拜的宗教﹐包括民族領袖﹑聖人﹑道主﹑大仙或野獸圖騰﹐都是信仰的歧途﹐偏離了正道。 全世界穆斯林堅定不移地信仰真主﹐承認他是掌管世界萬物的造物主﹐反之﹐天地萬物都必須順服真主﹐以不同的方式崇拜真主﹐真主不需要代理人和地方神仙説明他治理“天國”。 真主掌控每個人的資訊密碼﹐能把人差遣到世界上來﹐也能把人收復回去﹐在復活日審問一生的表現。 真主與個人是直接聯線的關係﹐所以每個人必須崇拜真主﹐祈求真主佑助。 真主與個人之間只有一條直線和正道﹐其它都是旁門邪道﹐是自我迷誤和毀滅的道路﹐將受到真主的譴怒和懲罰。
凡遵循正道者﹐都朝向光明和幸福的未來﹐是有福之人。 這一條道路很明確﹐有《古蘭經》和聖訓為引導。 《古蘭經》說﹕“凡服從真主和使者的人﹐都與真主所祜佑的眾先知﹑忠信的人﹑誠篤的人﹑善良的人同在。 這等人﹐是很好的夥伴。”(4﹕69) 受到迷誤的人懷疑真主的能力﹔他們想﹐天庭太遙遠﹐世界太大﹐造物主公務纏身﹐沒有能力管理我們的國家和我們家鄉這個小地方﹐因此必須依賴當地的領袖或本地神仙﹐這是明顯的誤導﹐恰如某些無神論者批判那些宗教的論點﹕“人以自己的形像創造了上帝”。 對造物主錯誤的解釋和概念﹐給反對宗教的人造成可乘之機﹐有孔子可鑽。 伊斯蘭的重大使命是向全人類闡明真主的品格﹑性質和地位﹐以防假冒和偽造﹐也是防止杜纂和誤導﹐因此伊斯蘭就是對人類的憐憫和引導。 真理所在﹐是非不容混淆﹐誠信者追隨伊斯蘭正道﹐堅忍不拔﹐毫不動搖﹐也必然獲得至仁至慈真主的喜悅和恩慈。
《古蘭經》開端章有特別的意義﹐因此穆斯林遵循先知穆聖的教導﹐每次禮拜必誦這一段經文﹐是每天五次拜功的必須條件。 每一次誦讀《古蘭經》的開端章﹐都是一次複習和喚醒﹐紀念真主﹐崇拜真主﹐向真主祈禱﹐密切和加強個人與真主的直接關係和精神交流﹐更加接近真主。 開端章中包涵了伊斯蘭信仰的綱領和全部《古蘭經》的精華﹐確定信士在今世的地位和使命﹐甘心做萬能真主的忠誠奴僕﹐感到無限光榮和驕傲。 先知穆聖傳達他直接獲得的真主啟示﹐他說﹕“(真主說)你們禮拜﹐我和我的奴僕共用禮拜的成果﹐你們從禮拜和祈禱中獲得我的恩賜。
禮拜的信士說﹕‘一切讚頌﹐全歸真主’﹔真主說﹕‘我的奴僕人在真心向我祈禱。’ 信士說﹕‘至仁至慈的真主啊﹗’ 真主說﹕‘我的奴僕是知恩的﹐他向我表示感謝。’ 信士說﹕‘報應日的主啊﹗’ 真主說﹕‘我的奴僕對我如此讚頌﹐表示對我的順服。’ 信士說﹕‘我們只崇拜你﹐只求你佑助。’ 真主說﹕‘我的奴僕在向我呼籲﹐他只求我﹐我必恩助他。’ 信士說﹕‘求你引導我們上正路﹐你所佑助者的路﹐不是受譴怒者的路﹐也不是迷誤者的路。’ 真主說﹕‘他是我的奴僕﹐他的祈求將獲得我的准許。’”《穆斯林聖訓集》
信士在每次禮拜和祈禱中﹐誦讀《古蘭經》開端章﹐獲得及時的回報﹐精神淨化﹐靈魂除塵﹐如同每天多次洗手和洗臉一樣﹐面貌清潔光亮。 人的思想和感情﹐必須經歷反復磨煉和強化﹐因此多次重複誦讀《古蘭經》開端章﹐把信仰的精華和伊斯蘭的總鋼反復滲透到心靈和精血中﹐凝固成堅強的信念﹐鑄造真主奴僕的優良品格﹐走在正道上面迎任何艱難困苦的考驗﹐證實自己是真主忠誠的奴僕﹐認主獨一時刻記掛在心頭。
每天必須多次禮拜﹐時刻都不忘祈禱﹐有兩個原因。 第一﹑人性健忘和浮躁﹐並且短見和貪婪﹐容易誤入偏道﹔第二﹑惡魔對信士時刻在設法進攻﹐侵蝕純潔的心靈﹐誘惑和誤導。 定時的禮拜﹐隨時的祈禱﹐心中時刻紀念真主﹐是在正道上的奮鬥﹐抵禦外來的誘惑﹐驅逐心裡的邪思。 人類教育心理學和動物馴練理論都有一條共同的規律﹕反復重複和訓練﹐形成一種固定的行為﹐行為成為性格﹐性格成為品質。 對於人類﹐長期的刻苦訓練﹐就是品格的磨煉﹐素質的養成﹐忠誠信士的鍛造。 《古蘭經》說﹕“拜功對於信士﹐確是定時的義務。”(4﹕103)
《古蘭經》開端章﹐短短的幾行字﹐所包涵的深邃奧意陳述不盡﹐體會不完﹐每個人都可以一輩子受用﹐享受這章經文獲得的真主恩惠。 天天誦讀和時刻念想﹐表現了信士的忠誠不貳﹐堅守正道﹐提高精神信仰﹐淨化靈魂和神志﹐精神力量轉變為實際行動﹐創作出奇跡般的物質財富和幸福生活。 這幾行字﹐重如萬鈞﹐滲透靈魂﹐改造人性﹐繁榮社會﹐開朗世界﹐確保人間幸福﹐只有直接來自真主的語言和文字才有如此強大的威力和功能。
“開端章”是全經中最短的蘇勒之一﹐但其位於全經之首﹐重要性也是全經的精神濃縮和結晶﹐或者說是信士理解和遵循《古蘭經》的總綱領。 從這篇簡短的蘇勒中﹐信士獲得全部伊斯蘭信仰的精髓﹐確立了人類與造物主的直接關係和人類在世界上的使命。 重複地誦讀這篇經文﹐強化認主獨一的意識和決心﹐真誠祈求至仁至慈真主的引導和護佑﹐端正自己的行為﹐為了取悅于真主﹐表達對真主的忠誠。
下一句經文就是“一切讚頌﹐全歸真主﹐全世界的主。”(1﹕2) 這句經文包涵三層意思。 第一﹑讚頌真主萬能﹑崇高和完美﹔天地間一切都是真主的榮耀和奴僕。 第二﹑讚頌真主賜予被造化物的仁慈﹑慷慨和恩典。 第三﹑信士對真主的知恩﹑感激和敬服﹐並且代表一切被造化物對造物主感恩戴德。 這是一句日常生活中的讚美詞﹐不論在什麼場合﹐遇到什麼情況﹐應當說﹕“一切讚頌﹐全歸真主﹐全世界的主。” 讚頌者心中包涵以上這三層意思﹕知恩﹑贊恩和感恩﹔誓為真主忠誠的奴僕。
我們讚頌“全世界的主”﹐這是一個對真主性質的理解和形容﹐“全世界”代表了真主造化的一切物質和生命的存在﹐在地球上或在宇宙間﹐從氣勢雄雄的龐然大物到微不足道的小生物﹐都是真主創作的奇跡。 物質世界豐富多彩﹐大若天體和銀河系﹐小如滴水和草芥﹔生物世界無奇不有﹐除人類之外還有飛禽走獸昆蟲細菌﹔具有靈性的高級生物不但有人類﹐還有天使和精靈﹐所有這些無不順服真主的主宰和命令。 人類的感官和意識是有局限的﹐承認自己是一種微不足道的小生物﹐因為真主的造化物﹐人類看得見的極為少數﹐只在眼前﹐而永遠不可知的世界是絕大多數﹐浩瀚無際。 但是﹐只有人類能感受到真主的崇高和萬能﹐必須對造物主崇拜﹑敬畏和順從。 《古蘭經》說﹕“一切讚頌﹐只歸真主 ---- 諸天的主﹐大地的主﹐全世界的主﹗ 天地間的偉大﹐只屬於他﹔他是萬能的﹐是至睿的。”(45﹕
36-37)
第三段﹕“至仁至慈的主。”(1﹕3) 這是人類的對生命的體驗和感受﹐看看周圍一切生物﹐它們同人類一樣﹐都沐浴在真主的恩慈之中。 抬頭仰望或低頭沉思﹐天上地下和空氣中﹐維持生命存在的養份﹑氣息﹑光照﹐無窮無盡的豐富和茂盛﹐都是來自真主的造化和恩賜。 如果缺少一點﹐或者比例稍有失調﹐生命立即被窒息和絕滅。 人類的責任是維護真主恩賜的大千世界﹐知恩和報恩﹐順服真主﹐而不是傲慢﹑驕奢﹑忘恩負義﹑破壞物質環境﹐損害精神文明。 人類的珍貴生命和美好生活都是受賜于真主﹐意識到真主的至仁至慈之大德﹐那麼﹐信士應當感悟自己的責任﹐必以仁慈﹑寬容﹑善良還報給真主的造化物﹐如同胞人類﹑所有生物和美麗的大自然﹐這是敬畏真主的表現和報答。
第四段﹕“報應日的主。”(1﹕4) 人類的思維和智慧所及﹐意識到世界無限﹐生命不滅﹐穆斯林必須深信未能眼見的事實。 真主有目的地造化人類﹐賦予人類理智和才能﹐但也為人類設置了後世復活日﹐每個人都有再生一次的未來﹐復活日是重新開始生命的日子。 人多健忘﹐也很短見﹐所以有樂不思蜀和得過且過的惰性心理特徵﹐吃飯就是為了活著混日子﹐人無遠慮必有近懮。 報應日是人生一件大事﹐如同出門行走或遠途旅行﹐必然有個目標﹐一個人在世的機會只有難得的一次﹐怎麼可能沒有生命的終點目的地﹖ 今日的世界﹐物欲橫流﹐到處都是刺激及時行樂追求物質享受的商議廣告和誘導迷誤和惰性的政治宣傳﹐阻止人們思考生命的意義和重要的終點目標﹐充斥于當代教育﹑新聞和政治的宣傳和策略﹐所有政治寡頭和獨裁政府都害怕民眾有真正的信仰﹐對“報應日”有深遠考慮。 《古蘭經》的“開端”立即闡述對真主應當知恩﹐認識至仁至慈的真主﹐以報應日提醒每個有理智的人﹐珍視生命的意義和目標。
第五段﹕“我們只崇拜你﹐只求你佑助。”(1﹕5) 人的生命很脆弱﹐對外界的滋養有時刻的依賴性﹐飲食和空氣都必須隨時保證供應﹐衣食住行和生兒育女依靠必要的生活條件﹐就像一台精密的機器﹐經不起任何一點故障和停電。 人的一切需求都必須依賴真主的恩慈。 先知穆聖經常祈禱說﹕“真主啊﹗ 提醒我時刻紀念你﹐感謝你﹐崇拜你﹐使我盡力而為。” 他曾經對弟子們說﹕“你們有什麼特別的需求﹐向真主祈求吧﹗ 你們所希望的一切佑助﹐向真主祈求吧﹗”《阿布．達伍德聖訓集》
第六和第七兩段﹕“求你引導我們上正路﹐你所佑助者的路﹐不是受譴怒者的路﹐也不是迷誤者的路。”(1﹕6-7) 普通人的常識都知道﹐兩點之間最短的距離是這兩點間的直線﹐任何其它歧途都是彎路﹐這是對每個人生命終極目標的比喻。人是真主造化的智慧生物﹐對人類有所期待﹐所以生命的意義來自真主﹐最後的歸宿也是回到真主那裡﹐一生走在正道上﹐沒有浪費時間﹐也沒有虛度年華﹐生命的每時每刻都積累了生存的價值。 “正路”就是真主指引的道路﹐這就是伊斯蘭﹐從古到今唯一的正道信仰﹐由阿丹人祖到真主最後的使者﹐歷經十多萬先知和使者﹐傳播到人間最可靠﹑最一致﹑最穩定的信仰是伊斯蘭。 伊斯蘭授之于真主﹐是開天古教﹐也是人類歷史終結時的正道信仰精神。 伊斯蘭信仰的根基是認主獨一﹐人類服從真主的命令和啟示﹐唯真主是拜﹐唯真主是求﹐唯真主是依賴。
這是一個有始以來的固定概念﹐任何崇拜神靈的信仰﹐都歸於最終的認主獨一。的確﹐世界各地的人群中有不同的宗教﹐可以不妨考察一下﹐再下結論。 凡是把真主的造化物當作主宰崇拜的宗教﹐包括民族領袖﹑聖人﹑道主﹑大仙或野獸圖騰﹐都是信仰的歧途﹐偏離了正道。 全世界穆斯林堅定不移地信仰真主﹐承認他是掌管世界萬物的造物主﹐反之﹐天地萬物都必須順服真主﹐以不同的方式崇拜真主﹐真主不需要代理人和地方神仙説明他治理“天國”。 真主掌控每個人的資訊密碼﹐能把人差遣到世界上來﹐也能把人收復回去﹐在復活日審問一生的表現。 真主與個人是直接聯線的關係﹐所以每個人必須崇拜真主﹐祈求真主佑助。 真主與個人之間只有一條直線和正道﹐其它都是旁門邪道﹐是自我迷誤和毀滅的道路﹐將受到真主的譴怒和懲罰。
凡遵循正道者﹐都朝向光明和幸福的未來﹐是有福之人。 這一條道路很明確﹐有《古蘭經》和聖訓為引導。 《古蘭經》說﹕“凡服從真主和使者的人﹐都與真主所祜佑的眾先知﹑忠信的人﹑誠篤的人﹑善良的人同在。 這等人﹐是很好的夥伴。”(4﹕69) 受到迷誤的人懷疑真主的能力﹔他們想﹐天庭太遙遠﹐世界太大﹐造物主公務纏身﹐沒有能力管理我們的國家和我們家鄉這個小地方﹐因此必須依賴當地的領袖或本地神仙﹐這是明顯的誤導﹐恰如某些無神論者批判那些宗教的論點﹕“人以自己的形像創造了上帝”。 對造物主錯誤的解釋和概念﹐給反對宗教的人造成可乘之機﹐有孔子可鑽。 伊斯蘭的重大使命是向全人類闡明真主的品格﹑性質和地位﹐以防假冒和偽造﹐也是防止杜纂和誤導﹐因此伊斯蘭就是對人類的憐憫和引導。 真理所在﹐是非不容混淆﹐誠信者追隨伊斯蘭正道﹐堅忍不拔﹐毫不動搖﹐也必然獲得至仁至慈真主的喜悅和恩慈。
《古蘭經》開端章有特別的意義﹐因此穆斯林遵循先知穆聖的教導﹐每次禮拜必誦這一段經文﹐是每天五次拜功的必須條件。 每一次誦讀《古蘭經》的開端章﹐都是一次複習和喚醒﹐紀念真主﹐崇拜真主﹐向真主祈禱﹐密切和加強個人與真主的直接關係和精神交流﹐更加接近真主。 開端章中包涵了伊斯蘭信仰的綱領和全部《古蘭經》的精華﹐確定信士在今世的地位和使命﹐甘心做萬能真主的忠誠奴僕﹐感到無限光榮和驕傲。 先知穆聖傳達他直接獲得的真主啟示﹐他說﹕“(真主說)你們禮拜﹐我和我的奴僕共用禮拜的成果﹐你們從禮拜和祈禱中獲得我的恩賜。
禮拜的信士說﹕‘一切讚頌﹐全歸真主’﹔真主說﹕‘我的奴僕人在真心向我祈禱。’ 信士說﹕‘至仁至慈的真主啊﹗’ 真主說﹕‘我的奴僕是知恩的﹐他向我表示感謝。’ 信士說﹕‘報應日的主啊﹗’ 真主說﹕‘我的奴僕對我如此讚頌﹐表示對我的順服。’ 信士說﹕‘我們只崇拜你﹐只求你佑助。’ 真主說﹕‘我的奴僕在向我呼籲﹐他只求我﹐我必恩助他。’ 信士說﹕‘求你引導我們上正路﹐你所佑助者的路﹐不是受譴怒者的路﹐也不是迷誤者的路。’ 真主說﹕‘他是我的奴僕﹐他的祈求將獲得我的准許。’”《穆斯林聖訓集》
信士在每次禮拜和祈禱中﹐誦讀《古蘭經》開端章﹐獲得及時的回報﹐精神淨化﹐靈魂除塵﹐如同每天多次洗手和洗臉一樣﹐面貌清潔光亮。 人的思想和感情﹐必須經歷反復磨煉和強化﹐因此多次重複誦讀《古蘭經》開端章﹐把信仰的精華和伊斯蘭的總鋼反復滲透到心靈和精血中﹐凝固成堅強的信念﹐鑄造真主奴僕的優良品格﹐走在正道上面迎任何艱難困苦的考驗﹐證實自己是真主忠誠的奴僕﹐認主獨一時刻記掛在心頭。
每天必須多次禮拜﹐時刻都不忘祈禱﹐有兩個原因。 第一﹑人性健忘和浮躁﹐並且短見和貪婪﹐容易誤入偏道﹔第二﹑惡魔對信士時刻在設法進攻﹐侵蝕純潔的心靈﹐誘惑和誤導。 定時的禮拜﹐隨時的祈禱﹐心中時刻紀念真主﹐是在正道上的奮鬥﹐抵禦外來的誘惑﹐驅逐心裡的邪思。 人類教育心理學和動物馴練理論都有一條共同的規律﹕反復重複和訓練﹐形成一種固定的行為﹐行為成為性格﹐性格成為品質。 對於人類﹐長期的刻苦訓練﹐就是品格的磨煉﹐素質的養成﹐忠誠信士的鍛造。 《古蘭經》說﹕“拜功對於信士﹐確是定時的義務。”(4﹕103)
《古蘭經》開端章﹐短短的幾行字﹐所包涵的深邃奧意陳述不盡﹐體會不完﹐每個人都可以一輩子受用﹐享受這章經文獲得的真主恩惠。 天天誦讀和時刻念想﹐表現了信士的忠誠不貳﹐堅守正道﹐提高精神信仰﹐淨化靈魂和神志﹐精神力量轉變為實際行動﹐創作出奇跡般的物質財富和幸福生活。 這幾行字﹐重如萬鈞﹐滲透靈魂﹐改造人性﹐繁榮社會﹐開朗世界﹐確保人間幸福﹐只有直接來自真主的語言和文字才有如此強大的威力和功能。
2010年8月30日 星期一
Why China Cannot Accept Islam
by amirkhalid99
The People’s Republic of China has a total of fifty-five recognised ethnic groups, the largest being the Han. All of these fifty-five are accepted and embraced in China, all except the predominatly Muslim ethnicities, who don’t quite seem to fit in. The fact is that China cannot accept Islam. Given that in China attention is centred on the majority, the demanding duties of Islam, and the nature of religion in China, it appears that Islam will be sitting in the back-seat of the country’s national identity for a long time to come.
When people think of China, regardless of where they come from, the thought of dark-haired, light-skinned, almond-shaped-eyed people usually comes to mind. Who on earth would suspect a brown-skinned, bearded man with light-brown hair and hazel eyes wearing a turban or a kufi to be Chinese too? How can a Chinese person be a Muslim? The thought is simply unheard of. And for good reason: though Islam’s history in China stretches back for centuries, it is still the psychology today, even amongst Chinese people, that it is a new, foreign religion meant more for people of Central Asia than for people of the Orient. There are approximately twenty-million Muslims living in China. However, despite this large amount of people, the number of Muslims only account for one- to two-percent of the total population. With the rest of China being non-Muslim, attention is naturally centred on the majority. And though statistics claim that Islam is supposedly one of the more “rapidly” growing religions of the country, it is certain that Islam will never become the dominant religion of China. The average Chinese citizen (that is the Sino-Tibetan looking kind) is not accustomed to being in a mosque with the people within looking and speaking differently than himself. A house of worship is a very important thing to the Chinese. Not only do they travel to the house of worship to worship, they also wish to become a part of the community within it. Returning to the notion that the majority of the nation’s citizens are not brown-skinned with lightly-coloured hair, the Chinese are hesistant to embrace the ideals of Islam.
Another obstacle preventing the greater growth of Islam is the demands of the religion. Despite its alleged political standings, China is a capitalist country. As the old cliché goes: time is money, and money is the blood that keeps the nation alive. The average Chinese worker does not have the time or the luxury to stop in the midst of his work five times a day to kneel and pray in the direction of the Ka’aba. Also, Islam demands that certain foods and beverages are not to be consumed, such as pork and alcohol. Given that there are countless Chinese dishes that include pork, halal food (food that is acceptable to be consumed by Muslims) is difficult and rather cumbersome to find. Alcohol is also a staple ingredient in the average Chinese social life. There is not a single Chinese social gathering that I have encountered that does not involve a couple bottles of wine, some beers, and perhaps even harder alcholic beverages such as liquor, whiskey, or vodka.
The very nature of religion in China is unfitting for Islam. China has historically been a polytheistic nation with traditional gods such as Yu Di (玉帝), the Jade Emperor, and Guan Yu (关于), the god of war, that are still revered to this day. Buddhism, introduced to China from India, fit well with the nation’s religious society because Prince Siddhartha, the Buddha, and other figures such as bodhisattvas easily blended in, becoming deified with the traditional Chinese gods. Prince Siddhartha was promoted from a revered teacher status to the position of literally a god.
The bodhisattva, originally male in Indian Theravada Buddhism, turned female and became known as Guan Yin (观音), the goddess of mercy, perhaps influenced by the traditional Chang’E (嫦娥), goddess of the moon. Christianity, though a foreign, monotheistic faith, managed to squeeze a firm foothold in Chinese society by teaching the Trinity, emphasising three entities in one God, the Father, the Son, and the Holy Spirit.
However, Islam preaches only one god, and only one, as evident in the Shahada, the Muslim declaration of faith: لا إله إلاَّ الله محمدا رسول الله, which means “I attest that there is no god but God, and Muhammad is His messenger”. Also, it is worthy to note that Chinese often feel the need to have icons, statues, or shrines in the event of worship. Unlike the Buddha or the Christ, Islam strictly forbids any image of God, as it is the Muslim belief that
(1) we don’t even know what God looks like and (2) the construction of any image of God is deemed as idol worship (there is a huge difference between worshipping God and worshipping an icon that represents God).
Is there a future for Islam in China?
Yes, definitely. Islam has enjoyed a place in China’s rich history for many many centuries and it will do so hopefully for many more years to come. However,seeing as Islam is the underdog amongst China’s population, it seems that it will have to enjoy its place in the shadows as the spotlight is pointed elsewhere.
The People’s Republic of China has a total of fifty-five recognised ethnic groups, the largest being the Han. All of these fifty-five are accepted and embraced in China, all except the predominatly Muslim ethnicities, who don’t quite seem to fit in. The fact is that China cannot accept Islam. Given that in China attention is centred on the majority, the demanding duties of Islam, and the nature of religion in China, it appears that Islam will be sitting in the back-seat of the country’s national identity for a long time to come.
When people think of China, regardless of where they come from, the thought of dark-haired, light-skinned, almond-shaped-eyed people usually comes to mind. Who on earth would suspect a brown-skinned, bearded man with light-brown hair and hazel eyes wearing a turban or a kufi to be Chinese too? How can a Chinese person be a Muslim? The thought is simply unheard of. And for good reason: though Islam’s history in China stretches back for centuries, it is still the psychology today, even amongst Chinese people, that it is a new, foreign religion meant more for people of Central Asia than for people of the Orient. There are approximately twenty-million Muslims living in China. However, despite this large amount of people, the number of Muslims only account for one- to two-percent of the total population. With the rest of China being non-Muslim, attention is naturally centred on the majority. And though statistics claim that Islam is supposedly one of the more “rapidly” growing religions of the country, it is certain that Islam will never become the dominant religion of China. The average Chinese citizen (that is the Sino-Tibetan looking kind) is not accustomed to being in a mosque with the people within looking and speaking differently than himself. A house of worship is a very important thing to the Chinese. Not only do they travel to the house of worship to worship, they also wish to become a part of the community within it. Returning to the notion that the majority of the nation’s citizens are not brown-skinned with lightly-coloured hair, the Chinese are hesistant to embrace the ideals of Islam.
Another obstacle preventing the greater growth of Islam is the demands of the religion. Despite its alleged political standings, China is a capitalist country. As the old cliché goes: time is money, and money is the blood that keeps the nation alive. The average Chinese worker does not have the time or the luxury to stop in the midst of his work five times a day to kneel and pray in the direction of the Ka’aba. Also, Islam demands that certain foods and beverages are not to be consumed, such as pork and alcohol. Given that there are countless Chinese dishes that include pork, halal food (food that is acceptable to be consumed by Muslims) is difficult and rather cumbersome to find. Alcohol is also a staple ingredient in the average Chinese social life. There is not a single Chinese social gathering that I have encountered that does not involve a couple bottles of wine, some beers, and perhaps even harder alcholic beverages such as liquor, whiskey, or vodka.
The very nature of religion in China is unfitting for Islam. China has historically been a polytheistic nation with traditional gods such as Yu Di (玉帝), the Jade Emperor, and Guan Yu (关于), the god of war, that are still revered to this day. Buddhism, introduced to China from India, fit well with the nation’s religious society because Prince Siddhartha, the Buddha, and other figures such as bodhisattvas easily blended in, becoming deified with the traditional Chinese gods. Prince Siddhartha was promoted from a revered teacher status to the position of literally a god.
The bodhisattva, originally male in Indian Theravada Buddhism, turned female and became known as Guan Yin (观音), the goddess of mercy, perhaps influenced by the traditional Chang’E (嫦娥), goddess of the moon. Christianity, though a foreign, monotheistic faith, managed to squeeze a firm foothold in Chinese society by teaching the Trinity, emphasising three entities in one God, the Father, the Son, and the Holy Spirit.
However, Islam preaches only one god, and only one, as evident in the Shahada, the Muslim declaration of faith: لا إله إلاَّ الله محمدا رسول الله, which means “I attest that there is no god but God, and Muhammad is His messenger”. Also, it is worthy to note that Chinese often feel the need to have icons, statues, or shrines in the event of worship. Unlike the Buddha or the Christ, Islam strictly forbids any image of God, as it is the Muslim belief that
(1) we don’t even know what God looks like and (2) the construction of any image of God is deemed as idol worship (there is a huge difference between worshipping God and worshipping an icon that represents God).
Is there a future for Islam in China?
Yes, definitely. Islam has enjoyed a place in China’s rich history for many many centuries and it will do so hopefully for many more years to come. However,seeing as Islam is the underdog amongst China’s population, it seems that it will have to enjoy its place in the shadows as the spotlight is pointed elsewhere.
2010年8月24日 星期二
Be Careful who you call a Kafir
"As to those who reject Faith, It is the same to them Whether thou warn them Or do not warn them; They will not believe." The Holy Quran, 02:06 Al Baqarah
Abdullah Yusuf Ali's commentary: Kufr, Kafara, Kafir, and derivative forms of the word, imply a deliberate rejection of Faith as opposed to a mistaken idea of Allah or faith, which is not consistent with an ernest desire to see the truth. Where there is sch desire, the Grace and Mercy of Allah gives guidance. But that guidance is not efficacious when it is deliberately rejected, and the possibility of rejection follows from the grant of free will. The consequence of the rejection is that spiritual faculties become dead or impervious to better influence.
Be careful who you call Kafir because only Allah knows who is truly a rejector and who is merely a misguided person. It is not up to us to "sentence" a person to the Hellfire.
We must always maintain courtesy, diplomacy and a never-dying zeal to convey the message to others no matter how discouraging or useless it may seem - don't give up on a non-muslim because most people are good people who simply need a break from the anti-Islamic propaganda around them.
The Fastest Way to Leave Islam
It is always safest to assume that a non-muslim has been misguided, misinformed and fed lies and misconceptions about Islam and Muslims - don't jump to calling him a Kafir. Remove the name-calling from your articles and websites - wouldn't you rather be safe than sorry - name-calling, especially wrongly branding someone as 'evil', 'kafr' and 'manifestation of satan' - GHEEBOT - could entail dire consequences for us on Judgement Day.
Perhaps there is no faster way to leave Islam than by calling other Muslims "kafir" or "mushrik" without discrimination.
About calling other Muslims "kafir," we read the following hadith: It is reported on the authority of Ibn `Umar that the Prophet (may peace and blessings be upon him) said: Any person who calls his brother: O Unbeliever! (then the truth of this label) would return to one of them. If it is true, (then it is) as he asserted, (but if it is not true), then it returns to him (and thus the person who made the accusation is an Unbeliever). [Muslim]
Therefore, if you call other Muslims "kafir" or "mushrik" without discrimination, you could find that you have left Islam, according to the words of the Prophet (s.a.w.), in less than a second.
Waste no time debating what a good Muslim should be. Be one!
Guiding a Non-Muslim to Islam only possible by the Grace of God. Our job is to help others understand Islam - that is our basic duty. And only then inshallah, will non-muslims move in the direction of becoming one of us. We must remain positive, open-minded and generous in our efforts to convey the true message.
You cannot encourage a non-muslim to be understanding and open-minded if you yourself are hot-tempered and hurling accusations at him/her. No non-muslim is going to respect you and it will certainly reflect badly on Islam if a Muslim, a representative of Islam, is narrow-minded.
I pray to Allah that we develop patience and sincerity in our efforts to bring about more tolerance in this world. Remember....every human being, regardless of whether he/she is born to Muslim or Non-Muslim parents, is born innocent and pure...it is society that influences him/her to stray from Islam and just as a person can stray, he/she can revert back and YOU can help this process.
We have a very important and sensitive role to play. We are the trusted Ummah of the Rasool, a servant of God...it has been made our duty and our obligation to pass on the pure, unadulterated truth - make honest and full use of this honourable task.
Abdullah Yusuf Ali's commentary: Kufr, Kafara, Kafir, and derivative forms of the word, imply a deliberate rejection of Faith as opposed to a mistaken idea of Allah or faith, which is not consistent with an ernest desire to see the truth. Where there is sch desire, the Grace and Mercy of Allah gives guidance. But that guidance is not efficacious when it is deliberately rejected, and the possibility of rejection follows from the grant of free will. The consequence of the rejection is that spiritual faculties become dead or impervious to better influence.
Be careful who you call Kafir because only Allah knows who is truly a rejector and who is merely a misguided person. It is not up to us to "sentence" a person to the Hellfire.
We must always maintain courtesy, diplomacy and a never-dying zeal to convey the message to others no matter how discouraging or useless it may seem - don't give up on a non-muslim because most people are good people who simply need a break from the anti-Islamic propaganda around them.
The Fastest Way to Leave Islam
It is always safest to assume that a non-muslim has been misguided, misinformed and fed lies and misconceptions about Islam and Muslims - don't jump to calling him a Kafir. Remove the name-calling from your articles and websites - wouldn't you rather be safe than sorry - name-calling, especially wrongly branding someone as 'evil', 'kafr' and 'manifestation of satan' - GHEEBOT - could entail dire consequences for us on Judgement Day.
Perhaps there is no faster way to leave Islam than by calling other Muslims "kafir" or "mushrik" without discrimination.
About calling other Muslims "kafir," we read the following hadith: It is reported on the authority of Ibn `Umar that the Prophet (may peace and blessings be upon him) said: Any person who calls his brother: O Unbeliever! (then the truth of this label) would return to one of them. If it is true, (then it is) as he asserted, (but if it is not true), then it returns to him (and thus the person who made the accusation is an Unbeliever). [Muslim]
Therefore, if you call other Muslims "kafir" or "mushrik" without discrimination, you could find that you have left Islam, according to the words of the Prophet (s.a.w.), in less than a second.
Waste no time debating what a good Muslim should be. Be one!
Guiding a Non-Muslim to Islam only possible by the Grace of God. Our job is to help others understand Islam - that is our basic duty. And only then inshallah, will non-muslims move in the direction of becoming one of us. We must remain positive, open-minded and generous in our efforts to convey the true message.
You cannot encourage a non-muslim to be understanding and open-minded if you yourself are hot-tempered and hurling accusations at him/her. No non-muslim is going to respect you and it will certainly reflect badly on Islam if a Muslim, a representative of Islam, is narrow-minded.
I pray to Allah that we develop patience and sincerity in our efforts to bring about more tolerance in this world. Remember....every human being, regardless of whether he/she is born to Muslim or Non-Muslim parents, is born innocent and pure...it is society that influences him/her to stray from Islam and just as a person can stray, he/she can revert back and YOU can help this process.
We have a very important and sensitive role to play. We are the trusted Ummah of the Rasool, a servant of God...it has been made our duty and our obligation to pass on the pure, unadulterated truth - make honest and full use of this honourable task.
2010年8月23日 星期一
Ramadhan kareem to all of the world
this is the first time i lived at outside alone independently ..since i was grown
up in a very conservative or the traditional muslim family..people know that my
parents wont easy to let me live outside ..after i graduated ,i consider the job
that could make me perform salat in time and noone ban for me to wearing the hijab
.even i have not got a high salary..but i felt alhumdulillah for the mercy of God
to make me not to worry too much about work and unemployee problem.. this month is
a special month for all muslim around the world ,we all celebrate fot this holy
month together, but it may will be a little bit harsh for me to carry alone my way..
i need to wake up alone to take my sohol..i felt little cold ,and sometime i felt
lonely ,i do miss my parents and both sisters alot..i miss the time when all family
sitting together and eating for hot food..i also miss the taraweeh night that i
perform salat with other muslim...after finish job at 8 pm ..i need to finish my
dinner...i am already get used to my table time..i have to bear ad get used to the
time..after trying complete the student homework in time.i cant wait to back to my
dorm and take some rest and then for the rest i will start to see something on
internet,becaz i have no tv here...seem like i was already disconnected from the
outside world now ..lol but i rarely watching tv these year..so there is not much
affect to my life..when i have time i will read the book ,any kind of book or i
will find islamic article to read from internet...this is the part of my spiriture
nutrition..but i am hardly to find a partner to share article with me ,so i will intend to
post something on internet to share with other.. i am a study-hard women i think..
i know i am not smart like other,.but i always keep working hard for it ..i used to
dream oneday i also could benefit to other to talk with them about islam ..to help
other and let them know how beautiful of our realigion and our deen..i dont care
about money.just dont let me worry about spending is enought for me.but i more care
about the knowledge and high spiriture in our iman..alhumdulillah ...i used to curious
and humble mind to learn for the new knowledge and never end to pursuit for the
knowledge..insha ALLAH...May ALLAH sent us hikmah, taqwa and haq to our heart
up in a very conservative or the traditional muslim family..people know that my
parents wont easy to let me live outside ..after i graduated ,i consider the job
that could make me perform salat in time and noone ban for me to wearing the hijab
.even i have not got a high salary..but i felt alhumdulillah for the mercy of God
to make me not to worry too much about work and unemployee problem.. this month is
a special month for all muslim around the world ,we all celebrate fot this holy
month together, but it may will be a little bit harsh for me to carry alone my way..
i need to wake up alone to take my sohol..i felt little cold ,and sometime i felt
lonely ,i do miss my parents and both sisters alot..i miss the time when all family
sitting together and eating for hot food..i also miss the taraweeh night that i
perform salat with other muslim...after finish job at 8 pm ..i need to finish my
dinner...i am already get used to my table time..i have to bear ad get used to the
time..after trying complete the student homework in time.i cant wait to back to my
dorm and take some rest and then for the rest i will start to see something on
internet,becaz i have no tv here...seem like i was already disconnected from the
outside world now ..lol but i rarely watching tv these year..so there is not much
affect to my life..when i have time i will read the book ,any kind of book or i
will find islamic article to read from internet...this is the part of my spiriture
nutrition..but i am hardly to find a partner to share article with me ,so i will intend to
post something on internet to share with other.. i am a study-hard women i think..
i know i am not smart like other,.but i always keep working hard for it ..i used to
dream oneday i also could benefit to other to talk with them about islam ..to help
other and let them know how beautiful of our realigion and our deen..i dont care
about money.just dont let me worry about spending is enought for me.but i more care
about the knowledge and high spiriture in our iman..alhumdulillah ...i used to curious
and humble mind to learn for the new knowledge and never end to pursuit for the
knowledge..insha ALLAH...May ALLAH sent us hikmah, taqwa and haq to our heart
2010年8月22日 星期日
Islam in China
Islam was introduced to Chinese people in 650 CE – through an Arab delegation headed by Sa’ad ibn Abi Waqqaas during the period of third Islamic Caliph in Medinnah – Uthman ibn Affan. The members of the delegation built first mosque in Canton city (known as ‘Memorial Mosque’).
In the begining, Islam was resented by Pagan Chines, but after their defeat in 751 CE, and during the rule of Caliph Manur, Muslims found respect and tolerance within several Chinese communities. However, the situation changed under Manchu Dynasty (1644-1911), which persecuted Muslims and waged five wars against them – in Lanchu (1820-28), Che Kanio (1830), Sinkiang (1847), Yunan (1857), and Shansi (1861).
Some Muslim communities lead by Yakoob Beg (1820-77) and Tu Wenhsin (Sultan Sulayman), however, inflicted crushing defeats on Manchu forces and establishe an Islamic State (1867-77).
According to 1936 population statistics – Muslims numbered more than 48 million. However, after Communists’ take-over in 1949 – the persecution of Muslims surpassed their plight under Manchu Dynasty – and within a decade of Communist rule, Muslim population was reduced down to just 10 millions. The Holocaust of 38 million Muslims pales before the much publicized plight of Tibetan Monks or the Jewish holocaust under Nazi rule.
Ann Miller Darling’s pictorial article China\’s Nu Ahong, published in Saudi Aramco World (July-August issue) is a good read on this topic.
In the begining, Islam was resented by Pagan Chines, but after their defeat in 751 CE, and during the rule of Caliph Manur, Muslims found respect and tolerance within several Chinese communities. However, the situation changed under Manchu Dynasty (1644-1911), which persecuted Muslims and waged five wars against them – in Lanchu (1820-28), Che Kanio (1830), Sinkiang (1847), Yunan (1857), and Shansi (1861).
Some Muslim communities lead by Yakoob Beg (1820-77) and Tu Wenhsin (Sultan Sulayman), however, inflicted crushing defeats on Manchu forces and establishe an Islamic State (1867-77).
According to 1936 population statistics – Muslims numbered more than 48 million. However, after Communists’ take-over in 1949 – the persecution of Muslims surpassed their plight under Manchu Dynasty – and within a decade of Communist rule, Muslim population was reduced down to just 10 millions. The Holocaust of 38 million Muslims pales before the much publicized plight of Tibetan Monks or the Jewish holocaust under Nazi rule.
Ann Miller Darling’s pictorial article China\’s Nu Ahong, published in Saudi Aramco World (July-August issue) is a good read on this topic.
Allah`s will 真主的欲意和前定
Now, apply those verses to yourself. The shaytan might keep whispering to you that you are not up to much and that you will never amount to much. He might even use the advertising companies to reinforce his message and make you believe that you have to conform to a certain look in order to be acceptable. As Muslims, though, we believe something different. We believe that Allah Almighty has created us as the very pinnacle of his Creation.
Believing anything else is to fall for the trick of those who want to take advantage of us. Whether we have the best trainers in the world, or no trainers at all, when our heads are bowed on the ground in prayer, we know the truth. When our foreheads are touching the ground we can’t get away from the facts. Allah has created us. Allah wills us into being every moment of every day. It is Allah who will make the sun come up for us the next morning and breathe life into our bodies once more.
The next time you pray, just take a moment to thank Allah for all of this and to thank Him that He made you just the person you are. He didn’t make any mistake. The challenge for us is to live up to all of this. And we can start by looking in the mirror and winking at the person we see. If we are good enough for Allah, we are good enough for anyone else, too!
Believing anything else is to fall for the trick of those who want to take advantage of us. Whether we have the best trainers in the world, or no trainers at all, when our heads are bowed on the ground in prayer, we know the truth. When our foreheads are touching the ground we can’t get away from the facts. Allah has created us. Allah wills us into being every moment of every day. It is Allah who will make the sun come up for us the next morning and breathe life into our bodies once more.
The next time you pray, just take a moment to thank Allah for all of this and to thank Him that He made you just the person you are. He didn’t make any mistake. The challenge for us is to live up to all of this. And we can start by looking in the mirror and winking at the person we see. If we are good enough for Allah, we are good enough for anyone else, too!
How To Support A New Muslim?
1. You should give the new Muslim the feeling that Islam is a perfect religion, its source is divine, and it is totally inclusive. You have to emphasize that there is no truth but the truth of this religion.
2. You should clarify to the new Muslim that Islam erases every sin before it. Otherwise, he will keep thinking about his previous sins. You should make it clear for him that the moment he converted to Islam, his records became clean, and if he was Christian in the past, he will receive twice the reward from Allah.
3. Assure him that the only reference for Islam is quraan and sunnah, not the wrongdoings of Muslims. Only Qur’an and Sunnah can define what is right and what is wrong.
4. Advise the new Muslim to read Qur’an, Hadith and Serah as often as possible.
5. Advise him to take care of his personal cleanness in all its types, (Ablution, Ghusl…etc.)
6. He should perform prayers in time, and you should point out the importance of praying in Gama’ah.
7. It is very important that the new Muslim lives in an Islamic environment. This will help him to obey Allah, mainly by keeping him away from sins, and wrongdoings.
8. Take the new Muslim to a nearby mosque. It is better to have someone from the neighborhood accompanying him and following his progress.
9. Let the Imam of the mosque know about this new Muslim, and remind the Imam to take special care of him.
10. Advise him to read and learn more about Islam. It is better if he can dedicate some of his time to do that, whether by himself, or with a group.
11. It is very important for the new Muslim to ask about everything he doesn’t know or can’t understand. He should try to contact scholars or at least ask anyone he trusts.
12. Try to know about his financial status, and help him as much as possible to make him feel friendlier. It will be more encouraging to have his salary raised a little, if you are in a position to make that possible.
13. You should make it clear to him, that his conversion to Islam would cause him some problems. Allah is testing his faith by these problems. He can always handle these problems by referring to Qur’an and Sunnah.
14. You should emphasize the importance of Monotheism and Islamic belief basics. You can provide him with a book that explains these important things in a simple way.
15. Try to keep him away from his previous atmosphere, and to involve him in an environment that suits, and helps his development as a Muslim.
16. Try to engage him in some Islamic activities, and provide him with important books and recorded lectures.
17. Try introducing him to group from his nationality. The communication between them will be easier; he can also have lessons with them.
18. He should feel that he is important and loved by everyone, because of his conversion to Islam. Giving him a gift would be a good start…
19. Make it clear to him that the problems he faces have occurred to every new Muslim, so they are expected. Try to follow-up with his problems, and help him solving them, so that he can handle them without doing something terribly wrong.
20. There should be a simple approach that helps him to learn Arabic language (reading and writing), In order to be able to read quran by himself and understand it.
Written By: A'nas Abd Al-Hamed Al Qos
Translated In english By: IslamWay Sisters Team
2. You should clarify to the new Muslim that Islam erases every sin before it. Otherwise, he will keep thinking about his previous sins. You should make it clear for him that the moment he converted to Islam, his records became clean, and if he was Christian in the past, he will receive twice the reward from Allah.
3. Assure him that the only reference for Islam is quraan and sunnah, not the wrongdoings of Muslims. Only Qur’an and Sunnah can define what is right and what is wrong.
4. Advise the new Muslim to read Qur’an, Hadith and Serah as often as possible.
5. Advise him to take care of his personal cleanness in all its types, (Ablution, Ghusl…etc.)
6. He should perform prayers in time, and you should point out the importance of praying in Gama’ah.
7. It is very important that the new Muslim lives in an Islamic environment. This will help him to obey Allah, mainly by keeping him away from sins, and wrongdoings.
8. Take the new Muslim to a nearby mosque. It is better to have someone from the neighborhood accompanying him and following his progress.
9. Let the Imam of the mosque know about this new Muslim, and remind the Imam to take special care of him.
10. Advise him to read and learn more about Islam. It is better if he can dedicate some of his time to do that, whether by himself, or with a group.
11. It is very important for the new Muslim to ask about everything he doesn’t know or can’t understand. He should try to contact scholars or at least ask anyone he trusts.
12. Try to know about his financial status, and help him as much as possible to make him feel friendlier. It will be more encouraging to have his salary raised a little, if you are in a position to make that possible.
13. You should make it clear to him, that his conversion to Islam would cause him some problems. Allah is testing his faith by these problems. He can always handle these problems by referring to Qur’an and Sunnah.
14. You should emphasize the importance of Monotheism and Islamic belief basics. You can provide him with a book that explains these important things in a simple way.
15. Try to keep him away from his previous atmosphere, and to involve him in an environment that suits, and helps his development as a Muslim.
16. Try to engage him in some Islamic activities, and provide him with important books and recorded lectures.
17. Try introducing him to group from his nationality. The communication between them will be easier; he can also have lessons with them.
18. He should feel that he is important and loved by everyone, because of his conversion to Islam. Giving him a gift would be a good start…
19. Make it clear to him that the problems he faces have occurred to every new Muslim, so they are expected. Try to follow-up with his problems, and help him solving them, so that he can handle them without doing something terribly wrong.
20. There should be a simple approach that helps him to learn Arabic language (reading and writing), In order to be able to read quran by himself and understand it.
Written By: A'nas Abd Al-Hamed Al Qos
Translated In english By: IslamWay Sisters Team
Four Poisons of the Heart
1. Unnecessary Talking
Umar Ibn al-Khattab, may Allah be pleased with him, said: "A person who talks too much is a person who often makes mistakes, and someone who often makes mistakes, often has wrong actions. The Fire has a priority over such a frequent sinner."
2. Unrestrained Glances
It has been related that the Prophet *saaws* once said words to the effect: "The glance is a poisoned arrow of shaytan. Whoever lowers his gaze for Allah, He will bestow upon him a refreshing sweetness which he will find in his heart on the day that he meets Him."
3. Too Much Food
Al-Miqdam ibn Ma'd Yakrib said: "I heard the Messenger of Allah *saaws* say: "The son of Adam fills no vessel more displeasing to Allah than his stomach. A few morsels should be enough for him to preserve his strength. If he must fill it, then he should allow a third for his food, a third for his drink and leave a third empty for easy breathing."
4. Keeping Bad Company
Allah's Apostle said, "The example of a good companion (who sits with you) in comparison with a bad one, is I like that of the musk seller and the blacksmith's bellows (or furnace); from the first you would either buy musk or enjoy its good smell while the bellows would either burn your clothes or your house, or you get a bad nasty smell thereof."
__________________
We will show them our proofs in the horizons, and within themselves, until they realize that this is the truth. Is your Lord not sufficient as a witness of all things?
Umar Ibn al-Khattab, may Allah be pleased with him, said: "A person who talks too much is a person who often makes mistakes, and someone who often makes mistakes, often has wrong actions. The Fire has a priority over such a frequent sinner."
2. Unrestrained Glances
It has been related that the Prophet *saaws* once said words to the effect: "The glance is a poisoned arrow of shaytan. Whoever lowers his gaze for Allah, He will bestow upon him a refreshing sweetness which he will find in his heart on the day that he meets Him."
3. Too Much Food
Al-Miqdam ibn Ma'd Yakrib said: "I heard the Messenger of Allah *saaws* say: "The son of Adam fills no vessel more displeasing to Allah than his stomach. A few morsels should be enough for him to preserve his strength. If he must fill it, then he should allow a third for his food, a third for his drink and leave a third empty for easy breathing."
4. Keeping Bad Company
Allah's Apostle said, "The example of a good companion (who sits with you) in comparison with a bad one, is I like that of the musk seller and the blacksmith's bellows (or furnace); from the first you would either buy musk or enjoy its good smell while the bellows would either burn your clothes or your house, or you get a bad nasty smell thereof."
__________________
We will show them our proofs in the horizons, and within themselves, until they realize that this is the truth. Is your Lord not sufficient as a witness of all things?
2010年8月21日 星期六
Benefiting from Islamic Lectures 從伊斯蘭知識得到的益處
“To benefit from a Deeni talk you must have two qualities:
要從伊斯蘭知識中得到益處必須必備兩種重要的品格
1) Talab: come and listen to the talk with a yearning and desire to gain from it.
達拉巴 : 參與和領聽而且從中渴望得到這個知識
2) Ihtiyaaj: consider yourself to be in need of what the speaker is saying.
伊合迪亞茲 : 把自己當作需要得到演講者所提及的被忠告者
Just participating and listening to talks, without these two points in mind, does not bring change into people’s lives. The disbelievers of Makkah had the opportunity to listen to many speeches of our beloved Prophet sallallaahu alayhi wasallam, but because they did not have the right intentions and attitude, his blessed words had no effect on their lives.”
只有參與和領聽, 但並沒有這兩種重要的品格兼併的話,
這將不會影響和改變一個人的生活
在麥加的不信者他們曾有很多機會接近我們敬愛的穆罕莫德聖人(求主賜福於他)
和直接得到他(聖人)的教導, 由於他們缺乏正確的意圖和態度 ,
聖人(求主賜福於他)的智慧名言也不能影響和改變他們的生活和命運
by Mawlana Suleyman Sidat ( In Shaykh’s Company)
翻譯: 麗菁 maryem
The origins of the names of the days
The names of the days are in some cases derived from Teutonic deities or, such as in Romance languages, from Roman deities. The early Romans, around the first century, used Saturday as the first day of the week. As the worshipping of the Sun increased, the Sun's day (Sunday) advanced from position of the second day to the first day of the week (and saturday became the seventh day).
「天」的名字，來自日耳曼神明或羅馬神明。早期羅馬人，大約一世紀左右，將星期六視為一星期的第一天。隨著對於太陽的崇拜增加，太陽的日子（星期天）從第二天的位置變成第一天。原本的Saturday變成第七天！
•Sunday
The name comes from the Latin dies solis, meaning "sun's day"
Sunday名字來源是拉丁語的「太陽天」
•Monday
The name comes from the Anglo-Saxon monandaeg, "the moon's day". This second day was sacred to the goddess of the moon.
Monday名字來源是盎格魯薩克遜人的「月亮天」，奉獻給月之女神。
•Tuesday
This day was named after the Norse god Tyr. The Romans named this day after their war-god Mars
Tuesday是以古挪威神-Tyr命名。羅馬人則以戰神瑪斯命名。
•Wednesday
The day named to honor Wodan (Odin).
The Romans called it dies Mercurii, after their god Mercury.
星期三用來紀念(北歐神話)歐丁神(司藝術、文化、戰爭、死者等之神)
羅馬人稱之為dies Mercurii，以水星神命名之。
•Thursday
The day named after the Norse god Thor. In the Norse languages this day is called Torsdag.
The Romans named this day dies Jovis ("Jove's Day"), after Jove or Jupiter, their most important god.
星期四以挪威的神-索爾(北歐神話中司雷、戰爭及農業的神) 命名
羅馬人以Jove朱比特(古代羅馬的主神,=Jupiter)來命名。
•Friday
The day in honor of the Norse goddess Frigg.
In Old High German this day was called frigedag.
To the Romans this day was sacred to the goddess Venus, and was known as dies veneris.
星期五用來紀念北歐女神-歐丁的太太Frigg（象徵婚姻、母親、愛情的守護神）
在古德語中星期五叫做frigedag
羅馬人將這天獻給女神-維那斯（朱比特的女兒，象徵愛與美）
•Saturday
This day was called dies Saturni, "Saturn's Day", by the ancient Romans in honor of Saturn.
古羅馬人稱這天dies Saturni，羅馬神話中Saturn農業之神的日子。
Saturn是朱比特的爸爸。
「天」的名字，來自日耳曼神明或羅馬神明。早期羅馬人，大約一世紀左右，將星期六視為一星期的第一天。隨著對於太陽的崇拜增加，太陽的日子（星期天）從第二天的位置變成第一天。原本的Saturday變成第七天！
•Sunday
The name comes from the Latin dies solis, meaning "sun's day"
Sunday名字來源是拉丁語的「太陽天」
•Monday
The name comes from the Anglo-Saxon monandaeg, "the moon's day". This second day was sacred to the goddess of the moon.
Monday名字來源是盎格魯薩克遜人的「月亮天」，奉獻給月之女神。
•Tuesday
This day was named after the Norse god Tyr. The Romans named this day after their war-god Mars
Tuesday是以古挪威神-Tyr命名。羅馬人則以戰神瑪斯命名。
•Wednesday
The day named to honor Wodan (Odin).
The Romans called it dies Mercurii, after their god Mercury.
星期三用來紀念(北歐神話)歐丁神(司藝術、文化、戰爭、死者等之神)
羅馬人稱之為dies Mercurii，以水星神命名之。
•Thursday
The day named after the Norse god Thor. In the Norse languages this day is called Torsdag.
The Romans named this day dies Jovis ("Jove's Day"), after Jove or Jupiter, their most important god.
星期四以挪威的神-索爾(北歐神話中司雷、戰爭及農業的神) 命名
羅馬人以Jove朱比特(古代羅馬的主神,=Jupiter)來命名。
•Friday
The day in honor of the Norse goddess Frigg.
In Old High German this day was called frigedag.
To the Romans this day was sacred to the goddess Venus, and was known as dies veneris.
星期五用來紀念北歐女神-歐丁的太太Frigg（象徵婚姻、母親、愛情的守護神）
在古德語中星期五叫做frigedag
羅馬人將這天獻給女神-維那斯（朱比特的女兒，象徵愛與美）
•Saturday
This day was called dies Saturni, "Saturn's Day", by the ancient Romans in honor of Saturn.
古羅馬人稱這天dies Saturni，羅馬神話中Saturn農業之神的日子。
Saturn是朱比特的爸爸。
2010年7月30日 星期五
身為台灣的穆斯林的我
昨天跟孝棋阿訇聊到台灣Muslim的學者 讚賞他們所寫的文章和所寫的書
為台灣穆斯林貢獻一份心血 我雖然是以第一代身份進入了台灣 不過我
對台灣的感受卻像我另外一個家般疼惜和感嘆 首先是要感謝上一輩遠從
大陸來的老人 感謝他們把伊斯蘭帶到了台灣 也感謝部分的移民者對 islam
傳承的努力和堅持 在剛辦完夏令營10週年 感覺時光飛逝 時間過得很快
在夏令營活動中為我們劃為完美的句點 回顧這10年來我們為台灣的清真
寺作了哪些 也為我們穆斯林大眾作了哪些事 有悲傷也有感動的部分
有感到悲傷的是由於身在非穆斯林國家的我們 身為少數的我們有時候
分裂你我 為自身利益 卻常常影響了整個Mulim團體的秩序 必須克服外在
很多困難的我們 內在的我們也沒有真正的團結 在加上台灣邦交的阿拉伯國
家不多 減少了我們很多龐大的支援 外界對我們的不了解 讓曝光率很低的我們
很難讓大眾接受我們 也讓我們本身慢慢的也就被社會統化了 漸漸的也忘記
了我們的使命 也忘記了我們為何被創造 伊斯蘭不只是空想的理念或
原則 而是徹徹底底的去執行 我很擔心的是下一代的傳承
不知道下一次何時才會有真正的學者再次出現在我們的國家
或一個具又影響力的人來改變我們現局的狀況 我們更應該設有一個遠景的目標
和中心 從教義中琣養出幾個學者 專門學習伊斯蘭知識 在把它正確的傳承下來
伊斯蘭並不像大眾認為是個落伍的宗教 我們的伊斯蘭是從 adam 聖人
和Ibrahim 聖人 (願主賜福於他和他的家人) 一直到敬愛的聖人mohamed
(願主賜福於他和他的家人) 是獨一創造主的Allah 賜給所有人類的禮物
為台灣穆斯林貢獻一份心血 我雖然是以第一代身份進入了台灣 不過我
對台灣的感受卻像我另外一個家般疼惜和感嘆 首先是要感謝上一輩遠從
大陸來的老人 感謝他們把伊斯蘭帶到了台灣 也感謝部分的移民者對 islam
傳承的努力和堅持 在剛辦完夏令營10週年 感覺時光飛逝 時間過得很快
在夏令營活動中為我們劃為完美的句點 回顧這10年來我們為台灣的清真
寺作了哪些 也為我們穆斯林大眾作了哪些事 有悲傷也有感動的部分
有感到悲傷的是由於身在非穆斯林國家的我們 身為少數的我們有時候
分裂你我 為自身利益 卻常常影響了整個Mulim團體的秩序 必須克服外在
很多困難的我們 內在的我們也沒有真正的團結 在加上台灣邦交的阿拉伯國
家不多 減少了我們很多龐大的支援 外界對我們的不了解 讓曝光率很低的我們
很難讓大眾接受我們 也讓我們本身慢慢的也就被社會統化了 漸漸的也忘記
了我們的使命 也忘記了我們為何被創造 伊斯蘭不只是空想的理念或
原則 而是徹徹底底的去執行 我很擔心的是下一代的傳承
不知道下一次何時才會有真正的學者再次出現在我們的國家
或一個具又影響力的人來改變我們現局的狀況 我們更應該設有一個遠景的目標
和中心 從教義中琣養出幾個學者 專門學習伊斯蘭知識 在把它正確的傳承下來
伊斯蘭並不像大眾認為是個落伍的宗教 我們的伊斯蘭是從 adam 聖人
和Ibrahim 聖人 (願主賜福於他和他的家人) 一直到敬愛的聖人mohamed
(願主賜福於他和他的家人) 是獨一創造主的Allah 賜給所有人類的禮物
2010年7月29日 星期四
Beautiful Forever 永恆的美麗
“Remember the beauty of our face which is a source of vanity will not remain with us forever. Our beautiful face will eventually rot in the grave.
所有青春的美貌 , 這些短暫的虛幻並非永不退色,切記我們外表美貌 將有一天也會回歸原土腐蝕
But if our morals and character are beautiful, then the good deeds which we perform in this world through them, will remain with us forever.
但如果我們的信仰 道德和為人是好的,我們所作的這些善功將會在這世上永遠附隨著我們
Thus having an attractive face and external apperance is not as significant as having attractive morals.”
因此擁有著美麗的臉蛋或外表並非像一個擁有著優美的道德信仰一樣有著重大的含義
by Huda ( In Shaykh’s Company)
翻譯 : 麗菁 maryem
所有青春的美貌 , 這些短暫的虛幻並非永不退色,切記我們外表美貌 將有一天也會回歸原土腐蝕
But if our morals and character are beautiful, then the good deeds which we perform in this world through them, will remain with us forever.
但如果我們的信仰 道德和為人是好的,我們所作的這些善功將會在這世上永遠附隨著我們
Thus having an attractive face and external apperance is not as significant as having attractive morals.”
因此擁有著美麗的臉蛋或外表並非像一個擁有著優美的道德信仰一樣有著重大的含義
by Huda ( In Shaykh’s Company)
翻譯 : 麗菁 maryem
2010年7月19日 星期一
2010年7月17日 星期六
Purpose of life
When man comes into this world it is necessary for him to determine the purpose or aim of his life. He should ask himself, what is the purpose of my life? For example, if you have a car and you drive it, then there is some purpose, for amusement (entertainment), to go sightseeing, or to go to work, etc. The point is that even when you drive an ordinary car, there is a purpose behind it. So seemingly we have to drive this life, and it is evident (apparent) that man gets to live only once, not over and over again. Therefore, man has to determine a purpose for life. A life without any aim is worthless and dead. If a human being does not have any aim in life, then it as if he is dead. Although the aim may be correct or incorrect, it is necessary to have a purpose to life. You have to determine the aim of your life yourself, have someone else establish it, or have the people ascertained (determined) it. Because we have come into this world, we must have a purpose; if not, we will be considered dead.
For example, if we enter a school, there must certainly be an aim or purpose behind our doing so. If we enter the school without any aim or purpose, then we would be considered unintelligent and unreasonable. Now how do we decide what the purpose of our life is, by means of propaganda and false preaching, e.g., the media, radio, newspapers, television, etc.? Will these tell us what our purpose in life should be? Likewise, society and the environment, all these things, create your purpose. However, if you think with your own intellect, and, after thinking, formulated (stated clearly) a purpose for your life, then you are free and successful. If you are formulating a purpose based on what others say or if someone else is formulating a purpose for your life that this is the purpose of your life, then you are a slave because you are not thinking with your own intellect. Someone else is feeding this matter in your mind, through means of radio, TV, propaganda and environment or by means of relatives. So, in this instance you are a slave and you will pass your whole life in slavery. However, if you use your own intellect and establish your purpose after deliberation (intentionally) and reflections (pondering), then you are free.
Now let us see how others describe and create the purpose of your life. Let us say that you live in a village and everyone there is talking about how so-and-so went to Saudi Arabia, and it’s amazing what a big bungalow he had built. He has a car and his wife has so much gold. Such talks are going on in your house and people are telling you to also make this your aim and go to Saudi Arabia. Or such talks are going on in your neighbourhood that you make this your aim. So-and-so works in customs and his house if full of things from all over the world, by accepting bribery (corruption). The environment and society or your family and your nation are telling you to make this the aim of your life. You have not thought of this yourself; rather, the villagers told you to do this. If you think about it, there are thousands of such examples. Yet, that man is free who reasons with his own intellect that what should the purpose of my life be, not deciding one by imitating (copying) others.
The real reason why man today is wretched (unfortunate) and distressed (upset) is because often satanic minds use the radio, TV, and newspapers, all of these are used for incorrect aims. They are feeding in people’s minds that the purpose of life is wealth[1] and money. As a result, man forgets civility (politeness), honour, and Islam. Yet, the free human being is he who thinks for himself.
Now let us examine the third stage of the purpose of life that we must establish. How should it be done thus we may achieve success, and nothing but success, in this world and the Hereafter. Such a purpose of life should be formulate (set) so that we never face defeat and are victorious in every field. Determine such a purpose of life so that you always have tranquillity, peace of heart, contentment, and happiness. Not only for this world, but attain happiness in this world as well as the Hereafter. Both this world and the Hereafter will become cultivated (improved). This matter is very important; our purpose should result in nothing but happiness and success. How will that happen? The reality is that all happiness and sorrow, worry and tranquillity are not external things. We think that happiness comes from outside; sorrow, worry or tranquillity is not external entities. Actually, these are all internal things. These entities are found within our being. What are they? They are our intellect (fikr), desires, and our aim.
________________________________________
[1] The Commander of the Faithful Great Scholar ‘ Ali (A) said:
“Whoever becomes involved into world’s allurements, thus giving up his gains from his immortal life in the Next World -has indeed been cheated.” Gharar al-Hukm,
http://smma59.wordpress.com/2007/02/23/purpose-of-life/
2010年6月14日 星期一
2010年6月13日 星期日
一個女孩的故事
看了一個女孩的故事 讓我有所省思
人間還是可以看到的溫暖之處
最近以來的繁事太多而漸漸讓心也沉了下去
在接到工作的消息 心裡其是有半喜半憂
心裡很高興是因為終於不用花很久的時間就可以找到工作
心裡感到不安是因為第一次要離開家
這輩子以為只有在嫁人的時候才真正的離開這個家
既然會是要為了工作要離開這個家
或許這可以替我們家畫一個暫時的休止符
一切的紛爭 不安 和不愉快將會告一段落
我需要一段時間來沉澱自己的心情
好好的走出去看這個世界
學會獨立和堅強
我知道獨立的路雖然是孤單的 不過我會去學會克服
在能遇見我的另一伴以前
我應先為自己佈下下一步人生的道路
努裡的把每一天過作為很有意義的一天
想像故事中的女孩所散發出的愛和他的毅力
珍惜自己所擁有的 散播出愛和的熱情
為自己設定一個目標和方向
讓爸媽有一天也對我感到驕傲
雖然很多事情他們沒有辦法諒解
但我還是希望他們會諒解這一切
希望有一天我能作一個好的女兒
我真的很愛你們 爸媽 > <
我真的真的非常愛你們
人間還是可以看到的溫暖之處
最近以來的繁事太多而漸漸讓心也沉了下去
在接到工作的消息 心裡其是有半喜半憂
心裡很高興是因為終於不用花很久的時間就可以找到工作
心裡感到不安是因為第一次要離開家
這輩子以為只有在嫁人的時候才真正的離開這個家
既然會是要為了工作要離開這個家
或許這可以替我們家畫一個暫時的休止符
一切的紛爭 不安 和不愉快將會告一段落
我需要一段時間來沉澱自己的心情
好好的走出去看這個世界
學會獨立和堅強
我知道獨立的路雖然是孤單的 不過我會去學會克服
在能遇見我的另一伴以前
我應先為自己佈下下一步人生的道路
努裡的把每一天過作為很有意義的一天
想像故事中的女孩所散發出的愛和他的毅力
珍惜自己所擁有的 散播出愛和的熱情
為自己設定一個目標和方向
讓爸媽有一天也對我感到驕傲
雖然很多事情他們沒有辦法諒解
但我還是希望他們會諒解這一切
希望有一天我能作一個好的女兒
我真的很愛你們 爸媽 > <
我真的真的非常愛你們
2010年6月10日 星期四
Breakaway
Grew up in a small town
And when the rain would fall down
I'd just stare out my window
Dreaming of what could be
And if I'd end up happy
I would pray
Trying hard to reach out
But when I tried to speak out
Felt like no one could hear me
Wanted to belong here
But something felt so wrong here
So I prayed I could break away
I'll spread my wings and I'll learn how to fly
I'll do what it takes til' I touch the sky
And I'll make a wish
Take a chance
Make a change
And breakaway
Out of the darkness and into the sun
But I won't forget all the ones that I love
I'll take a risk
Take a chance
Make a change
And breakaway
Wanna feel the warm breeze
Sleep under a palm tree
Feel the rush of the ocean
Get onboard a fast train
Travel on a jet plane, far away (I will)
And breakaway
Buildings with a hundred floors
Swinging around revolving doors
Maybe I don't know where they'll take me but
Gotta keep moving on, moving on
Fly away, breakaway
I'll spread my wings
And I'll learn how to fly
Though it's not easy to tell you goodbye
I gotta take a risk
Take a chance
Make a change
And breakaway
Out of the darkness and into the sun
But I won't forget the place I come from
I gotta take a risk
Take a chance
Make a change
And breakaway, breakaway, breakaway
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