Tuesday, October 19, 2021

【阿拉伯語】太陽字母以及月亮字母

阿拉伯語有許多對華語人來說怪奇的發音,比如各種彈舌、磨喉、咬舌等,因此阿拉伯語也有一套讓發音比較簡單的方法。太陽字母以及月亮字母就是這套偉大的方法。有些阿拉伯字母對舌頭非常的不友善,容易造成舌頭打結,尷尬的用大舌頭的方式講話,以此我稱它為「舌頭不友善派字母」,反之那些不干擾舌頭運作,讓人暢話如流水的,我稱它為「舌頭友善派單字」。了解太陽字母月亮字母是一個避免舌頭打結的方法。也就是說,你只要能注意到哪些字母會讓你舌頭打結,你就會分辨他到底是太陽字母還是月亮字母。


我們先來了解這兩者。



太陽字母(舌頭不友善派):會令舌頭打結

(發音時,舌頭位置會改變)


所以舉例來說 ر (Ra)、 د (Da) 、ت (Ta) 、س (Sa) ,這些音就是太陽字母,因為你可以發現你的舌頭在你的口腔裡巨幅地擺動著。


剩下的還有


ذ (Dha)、ز (Za)、ش (Shin)、ص (Sa)、ض(Da)、ط (Ta)、ظ (Dha)、ل (Lam)、 ن(Num)




月亮字母(舌頭友善派):平平凡凡,讓舌頭安穩

(發音時,舌頭位置不會改變)

這類的字母,舌頭就只是想稍微伸展筋骨的幅度移動


ج (Jin)、 ه (Ha) 、 ع (Ayn’) 、 ف (Fa) 


剩下的還有 أ (Alif)、ب (Ba)、 خ (Kha)、 غ (Gha) 、 ق (Qaf) 、 ك (Kaf) 、 ل (Lam)、 م (Mim)、 و (Wa)、 ي(Ya)


當阿拉伯語的冠詞 ال (AL) 遇到太陽字母的時候,比如說後面加了一個ز (Za) ,變成الز 。這時,我們不會念Alza ,而是省略AL的 L,直接念: A-zza。中間重複的Z就代表他是一個「促音」,也就是念完A的時候聽個半秒,在念Za,會變成「ㄚ(停頓)扎」。


反之,ال (AL) 遇到月亮字母的時候就不用管那麽多,儘管唸下去。比如遇到ق (Qaf) ,變成 الق ,儘管把他念AL-Qaf就可以了,中間不需要任何的遲疑以及停頓。


因為太陽叫做شمس(Shams),第一個字母的發音Shin讓舌頭容易打結,屬於舌頭不友善派。反之月亮قمر (Qamar)的第一個字母Qaf 屬於舌頭友善派。所以古阿拉伯文法學家就浪漫地把「舌頭不友善派字母」稱作為「太陽字母」,「舌頭友善派字母」稱作為「月亮字母」。





Thursday, July 29, 2021

Holding Fast to the Rope of Allah

 


[3:104] 當共同緊握安拉的繩索莫要分開。追憶一下安拉對你們的這個恩德,當你們互相為敵時,他在你們的心中產生了親愛之情,結果你們賴他的恩德竟做成弟兄了;你們原在火坑邊緣上的,他從那裏拯救了你們。 Hold fast, all of you, by the rope of Allah, and be not divided. Remember the blessing of Allah upon you: When you were enemies to each other, and He brought your hearts together, so that, you became brothers through His blessing.

[22: 79] 要在安拉的道上全力奮鬥,因為他已選擇了你們,沒使你們在宗教教義方面遭受煩難。信仰的人啊!要奉行你們的父親伊布拉欣的宗教;安拉在從前和這部書裡給你們取名「穆斯林,」以便使者為你們作證,而你們為整個人類作證。你們要固守拜功、交納天課、緊緊地握著安拉。他是你們的保護者。這是多麼好的保護者、多麼好的幫助者啊And strive in the cause of Allah, as it behoves you to strive for it. He has chosen you and has laid no hardship upon you in religion; so follow the faith of your father Ibrahim. He (Allah) named you Muslims both before and in this Book (Qur’an), so that the Messenger becomes a witness over you, and you become witnesses over mankind. Therefore, observe Salah, pay the Zakah and hold fast to Allah. He is your Master. An excellent Mester and an excellent Helper!



Holding fast to Him protects one from doom and destruction, for the one who is journeying towards Allah is like one who is travelling on a path towards his intended destination. Hence he needs guidance on the road and he needs to be safe whilst travelling; he cannot reach his intended destination except after attaining these two things.


The guide will protect him from losing his way, and will guide him to the right path; and equipment, physical strength and weapons will help him to be safe from bandits and any other troubles he may encounter on the road.


So holding fast to the rope of Allah will lead him on the path of guidance and help him to follow the guide.


Ibn ‘Abbaas said: Adhere to the religion of Allah.


Ibn Mas‘ood said: It is the jamaa‘ah (main body of the Muslims). And he said: You should adhere to the jamaa‘ah, for it is the rope of Allah that He has enjoined us to hold fast to. What you may find of things you dislike when you are with the jamaa‘ah is better than what you may find of things you like when you are scattered.


Mujaahid and ‘Ataa’ said: It means adhering to the covenant of Allah. Qataadah, as-Saddi and many of the scholars of tafseer said: It means adhering to the Qur’an.


Then he said: As for holding fast to Him, it means putting one’s trust in Him, seeking strength with Him, seeking protection with Him, and asking Him to protect the individual, give him strength and ward off harm from him. For the result of holding fast to Him is that He will ward off harm from His slave, for Allah defends those who believe. So He will ward off from his believing slave, if he holds fast to Him, any cause that could lead to problems, and He will protect him from that. So He will protect him from doubts and desires, and from the schemes of his enemies both apparent and hidden, and from the evil of his own self. He will ward off from him the consequences of that which may lead to problems and troubles after the causes thereof are all present, commensurate with the strength with which he holds fast to Him, so that the causes of troubles and problems will be removed in his case, and thus Allah will protect him from what could result from that and the causes thereof. He may ward off from him something that He had decreed by means of another decree, and something that He willed by means of something else that He wills, thus protecting him from it. End quote from Madaarij as-Saalikeen (1/457-460).


Allah says: “Hold fast, all together, to the Rope of Allah.” The scholars mention five interpretations of the term, “rope”:

The Qur’an,

Being sincere with Allah

The whole religion of Islam

The pious and upright scholars

Our Prophet Muhammad


The ‘holding fast” that is mentioned in the Qur’an is of two types: holding fast to Allah, and holding fast to the rope of Allah.


The fifth meaning encompasses all the previous meanings mentioned. It is through our Prophet ﷺ that we are able to reach Allah, as Allah Himself has mentioned that the Prophet ﷺ is the door to Allah. May Allah give us the ability to follow the Prophet ﷺ and his guidance.


It is the responsibility of the Muslim Ummah to understand the reality of the rope of Allah and to spread this message to the people around us.


Our Prophet ﷺ is mercy, a blessing to all creation. Allah says:

“We have not sent you but as a mercy to all the worlds.”


Our beloved Prophet ﷺ not only showed mercy to the believers, but also to those who do not believe and even to those who showed enmity to him. Look at the hadith of the moths and the fire. One meaning of the fire here is the dunya, our lower selves and our desires. Allah sent the Prophet Muhammad ﷺ to save mankind from destruction and the Hellfire. When we give preference to things other than Allah, we are essentially bringing ourselves to destruction.


Look at the story of the Prophet ﷺ at Ta’if. The angels guarding the two mountains were ready to destroy the people of Ta’if who had cursed and stoned him, and yet our Prophet ﷺ had hoped that from their progeny would come forth people who worship Allah and would be close to Him. Similarly, at the battle of Uhud, when the Prophet ﷺ was injured, he prevented his Companions from cursing the Quraysh and instead prayed for their guidance.


No justice is like the justice that Prophet Muhammad ﷺ showed. No country exists today that treats prisoners of war the way Prophet Muhammad ﷺ treated his prisoners and those who showed enmity to him. People today champion human rights, yet the very same people violate the rights of many people in this world. The Prophet ﷺ taught us the reality of human rights. He commanded those in charge of the prisoners of war to feed them with food that was better than what everyone else, including what the high-ranking commanders ate. This was the kindness he displayed in his dealings with disbelievers who had showed enmity to him and fought against him. There is no doubt that he treated disbelievers who were not hostile towards him with more kindness and he treated Muslims with more kindness still.


Wednesday, July 28, 2021

THE FAST OF THE TONGUE

當你開口說話只會有兩種結果,一是對你有利,二是對你不利,沒有所謂的中間效果。所以,每說話前要三思過

When you open your mouth to speak, there will only two things can happen. Your words will either be for you or against you. There’s nothing in between. (Mufti Menk)


Abu Sa’id al-Khudri reported: The Prophet (S.A.W.) said, “When the son of Adam wakes up in the morning, all of his limbs defer to the tongue and they say: Fear Allah regarding us, for we are only a part of you. If you are upright, we are upright. If you are crooked, we are crooked.


Source: Sunan al-Tirmidhī 2407


This Hadith shows the importance of guarding one's tongue against that which is prohibited. Even the slightest carelessness on the part of the tongue can make all the organs suffer for it. Crookedness of the tongue means the careless use of the tongue which lands the whole body in trouble; and keeping the tongue straight means keeping oneself safe from all kinds of troubles and ordeals.



The Tongue Expresses what is in the Heart:


If a person is good, it reflects in their saying. Allah has made it very easy for the tongue to move, and it is not difficult to realize that a person’s tongue moves much more as if compared to the limbs. So if a person is not careful about what he says, even a single saying of his can invalidate his actions. It is for this reason that the whole body warns the tongue saying, “Fear Allah concerning us, for we are (dependant) upon you. If you are upright then we will be upright and if you are corrupt then we will be corrupt.” - Sunan at-Tirmidhi (1912), Mishkaat (4838) and Riyaadh as-Saleheen (2/1521)


And at the same time, the tongue is a great blessing from Allah. If we look at the animals, who are unable to speak, we realize the importance of this great tool of communication.


The gratitude that we should show for this great blessing should include, using it as follows:

(a) for the obedience to Allah

(b) for reading the Qur'aan

(c) for seeking Knowledge

(d) to enjoin good and forbidding evil

→The prohibitions of the tongue are that you do not lie, abuse, use foul language, backbite and slander.


Allah says in the begining of Soorah al-Mumineen, “Indeed successful are the Believers, those who in their prayer have Khushoo’ (fear of Allah) and those who refrain from vain talk.” [Soorah Mumineen : 1-3]


Here Allah mentions that refraining from vain talk is a sign of the successful believers. Allah also mentions refraining from vain talk after he mentions al-Khushoo’. This is because too much talk makes the heart hard. It is not possible to reach the level of Khushoo’ (fear of Allah) unless one refrains from vain talk.


Imaam an-Nawawee - rahimahullah - mentions “Know it is incumbent upon all to guard their tongues from most speech, except a word that has some benefit in it....” - Kitaabul-Adhkaar


And for those who take heed there is a constant reminder in the verse, “Not a word is said except that there is a watcher by him ready to record it.” - [Soorah Qaf (50):18]


The Messenger of Allah, Muhammed - SallAllahu 'alaihi wa sallam - said, “Whoever believes in Allah and the Last Day should speak good or keep silent.


Imaam ash-Shafiee - rahimahullah - said. “If you wish to speak then it is upon you to think before you speak. If you think there is good in it then speak and if not then do not speak.


The earlier mentioned Qur'aanic verses, Hadeeth (sayings) of our noble Prophet and advices by the scholars of Islaam are a guide for those searching for salvation against vain talk. So before we talk, should we not ask ourselves....


>Will this saying of mine please Allah?

>Will this saying of mine bring me closer to Allah?

>Does this saying earn with it obedience to Allah?

>If yes, then speak, otherwise one should keep quiet.


安拉不喜歡人們宣揚惡事,除非他是被人虧枉的。安拉是全聽的是全知的。「古蘭經:4:148」Allah does not like the evil words to be said openly except from anyone wronged. Allah is All-Hearing, All-Knowing.


THE FAST OF THE TONGUE

In Ramadan, we fast with our mind, stomach, limbs and tongue. How does the tongue fast? It fasts from uttering anything that is displeasing to Allah, all praises and glory be to Him. The harm of the tongue is great and its dangers are huge. In a well known hadith, the Prophet (S.A.W.) was asked whether we would be held accountable for what we say. He (S.A.W.), replied:


“Is there anything that has thrown people on their faces – or he said on their noses – into the Fire except that which their tongues reap?” (Recorded in al-Tirmidhi)


Don’t let Ramadan be a time to let your tongue reap bad deeds. Take care not to backbite, or mention the faults of others, or participate in vain talk. Surely Allah will be merciful to the one who guards their tongue from such acts. We should remember, as Allah advises us in the Qur’an:


“Not even a word can he utter but there is a watcher with him, ever-present.” (Surah Qaf:18)


We will be held to account for everything that our tongue says. In this regard, the Prophet (S.A.W.) said:


”Whoever guarantees me (the chastity of) what is between his legs (i.e. his private parts), and what is between his jaws (i.e., his tongue), I guarantee him Paradise.” (Recorded in Al-Bukhari)


When our righteous predecessors disciplined themselves with the morality of the Qur’an and Sunnah, they weighed their utterances and considered their words. They did not take words lightly. When they uttered, they uttered the praises of Allah and remembrances of him, because they feared their meeting with their Lord. They refrained from treachery, backbiting, obscenities and vain talk. They said a good word, or remained silent.


Allah advises us in the Noble Qur’an:


“O you who believe! Avoid much suspicion; indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily Allah is the One who Forgives and accepts repentance, Most Merciful.” (Surah al-Hujurat:12)


There are ten misdeeds that can emanate from our tongues if we don’t control them properly. Among them are lying, backbiting, slander, obscenity, cursing, shamelessness, false evidence, derision and scorn. How can a believer fast and then give free reign to their tongue? How can someone fast and then lie and backbite or abuse others forgetting about the Day of Judgement? Is Islam anything other than deeds, practice, methodology, submission, behaviour and application? The purpose of fasting is not hunger and thirst, it is discipline.


The tongue is therefore a means to good or evil. Let’s ensure it is a source of good for us by moistening our tongues with the remembrance of Allah this Ramadan.


Reference: https://www.siasat.com/

Sunday, July 25, 2021

我讀【古蘭經】之筆記: 第二十二章—朝覲(AL-HAJJ)

 第二十二章—朝覲


《眾先知》章說,安拉的懲罰繼續追隨著不信教的人,因為他們拒絕接受真理。該章最後一節經文說穆聖祈求安拉懲罰不信教的人因為他們堅持敵對態度。本章開端一句經文為穆聖的祈禱作了回答。這是本章與《眾先知》章的直接連繫。可是在前幾章與本章的主題之間存在著更廣泛的連繫和更深刻的關係。在《瑪爾彥》章中開始的主題,在較後的《塔哈》章和《眾先知》章中被發展和更詳細地闡明並在本章中完成。《瑪爾彥》章解釋並著實駁斥了基督教的基本原理,因為如果不駁斥這些原理,新教義就不可能有正當的理由存在。穆聖宣稱為全人類帶來了新的教義與新的經典假如基督教仍能像它早期那樣純潔地呈現在這世界上,假如在這世界上還確實有一種可以稱為真正的、實際的和切實可信的宗教的話,那就不必產生一種新的宗教。因此,基督教基本原理必然被證明是虛假和毫無根據的。

《瑪爾彥》章清楚地說明伊撒的降生,看來與安拉的其他使者毫無分別,也毫無任何優越之處。《塔哈》章對經典是一種禍害這伊基督教義給予完全充分的駁斥,而《眾先知》章則以不同方式處理了這同一主題,而且原始罪惡這一教義也證明是十分站不住腳的,很清楚的,假如人類為了繼承罪惡而受苦並由於缺乏自由意志而不能扔掉罪惡的話,那麼,安拉的使者的降臨就失去了真正的目的性而且人們也不能被認為是可以匯報他們的行為和所做的事情的。可是,本章對我們說,假如伊撒達到了精神完美的最高階段,那就不需要新的經典和新的使者。但是穆聖宣稱是一位新的使者並已帶來一本新的經典一事實本身構成對基督教這一信念的一種挑戰

從這個Surah開始《古蘭經》的經文進入一個新的領域:捍衛真理。  前面的幾個Surah都是真主命令他的使者向信士們闡明伊斯蘭信仰的正道與惡魔的邪惡對抗而從這以後的四章﹐著重闡明信士捍衛真理的原則。 真主的天房是真理的象征那裡曾經發生過真主考驗易卜拉欣父子的故事人們每年去朝覲就是對真主教誨的回顧是敬畏之心的洗禮永遠保持純潔

本章主題分成五個主要部分:
(1) 不信教的人受到安拉懲罰的預告,因為他們拒絕接受穆聖的宣告,這一宣告以下列合理的前提為依據:
(a) 他的教導是人類必不可少的,是以真理智慧為基礎的,它們具有確實的論據來證明它們的持久效用以及不信教的反對意見的虛妄性。
(b) 安拉的跡象支持穆聖的事業——他的信奉者在物質和精神上都在繁榮,而他的敵人像過去幾位先知的敵人那樣在他手中遭到失敗。
(c) 他將受安拉所賜的非凡恩惠與幸福。
(d) 他的教導旨在為世界各民族之間帶來和平、和諧與親善。
(e) 一切虛假的宗教和宗教制度,包括基督教在內,在伊斯蘭教不可戰勝的攻勢下都將退卻並將最終被徹底擊潰。

(2) 安拉的所有使者都遭到反對,邪惡的人們在他們的道路上放置各種路障。但是安拉除去了所有那些障礙,真理的事業最後獲得勝利。

(3) 穆聖的降臨達到了眾聖之父伊布拉欣在把他的兒子和他的妻子哈賈爾留在荒蕪貧瘠的麥加時間向安拉所祈禱的目的。 

(4) 穆聖受到長期與劇烈的反對,以極大的忍耐心和堅韌不拔的意志忍受了無數的艱難,現在他被允許為自衛而與敵人戰鬥的時刻已經到來自衛戰不僅是許可的,而且在真理的事業危急時是值得稱讚的;安拉援助進行自衛戰的人們。假如不允許保衛真理的戰爭,也沒有人會崇拜安拉,罪惡就會統治世界。

(5) 安拉的教導像雨水那樣給予精神上死氣沉沉的世界以新生與活力,因此它必定成功。新啟示取代舊啟示的循環將繼續不斷地演變下去。一個特定的教導結束了它規定的存在時期並達到了它預期的目的後,新的啟示遂取而代之並成為安拉意志與目的的傳達工具

本章以安拉的許諾結束:安拉將幫助穆聖,因為他是主許的導師。因此,他的信奉者應完全與無條件地效忠於他。這是通向勝利與成功的道路。


Wednesday, July 21, 2021

What is Special About the Days of Tashreeq?

 


The Prophet (S.A.W.) said concerning the days of Tashreeq: “They are days of eating, drinking and remembering Allah.” The Prophet  (S.A.W.) forbade fasting on these days: “Do not fast on these days, for they are the days of eating, drinking and remembering Allah.” Narrated by Ahmad.

The days of Tashreeq are the days following the Eid day. These are the appointed days Allah mentioned in chapter Al-Baqarah:

Celebrate the praises of Allah during the Appointed Days. But if anyone hastens to leave in two days, there is no blame on him, and if anyone stays on, there is no blame on him, if his aim is to do right. Then fear Allah, and know that ye will surely be gathered unto Him. (2:203)

The strongest opinion on why they are called Ayyam-ut-tashreeq or the days of Tashreeq is because prior to the invention of the refrigeration system, the pilgrims used to slice the meat they acquired from the udhiyah, season it with salt and then let it dry in the sun in an early and traditional style of food preservation.

The dehydrating of the meat allowed the pilgrims to preserve it and carry it with them on their long journey back from wherever they came.This process in itself is called tashreeq, and it was derived from the Arabic word which means sunrise or sunshine. The process entails the exposure of the meat to the sun for a long time.


And although most of the pilgrims don’t practice this anymore, if you look carefully in the camps of Mina, perhaps you will see some people still practice the tradition, and you might see the meat “jerky” already hung on ropes and on different sides of their tents.


Celebration and Worship

These days are considered days of celebration and worship. It is not recommended for the pilgrims to fast on these days, rather they should enjoy the celebration of the Eid by feasting, eating and drinking. The Prophet said:


The days of Tashreeq are days of eating and drinking (i.e. feasting). (Muslim)


The wisdom behind these days is to allow the pilgrims to celebrate the season and encourage them to eat from the meat they have offered for the sake of Allah. The pilgrims in the past used to come from far distances, and meat for them was a very precious meal. Now that they have plenty of it, they were given the incentive and encouragement to consume it during the days of Eid without any feeling of guilt.


It was normal during these days to walk around the camps of Mina seeing smoke all over the place and smelling nothing but barbecue. Today things are different, and pre-catered meals are becoming the standard. Allah said:


The big animals of sacrifice (like camels and cows) are made by Us among the symbols of Allah for you, in which there is much good for your benefit. So recite the name of Allah over them as they are lined up (for sacrifice). Then, once their flanksfall down (after slaughter), eat of them and feed the one who is content and the one who wishes to receive. Thus We have made them (the animals) subjugated to you, so that you may be grateful. (22:36)


Rulings for Pilgrims

It is only permissible to fast these days for the pilgrims if they were unable to offer the sacrificial animal, and therefore these pilgrims become obligated to fast three days during the Hajj and seven when they arrive home. Allah said:


…and when ye are in peaceful conditions (again), if any one wishes to continue the ‘umrah on to the Hajj, he must make an offering, such as he can afford, but if he cannot afford it, he should fast three days during the Hajj and seven days on his return, making ten days in all… (2:196)


The days of Tashreeq are minimum of two: the 11th and the 12th; the 13th is an optional day for those who desire to stay longer, as Allah mentioned in the verse previously quoted:


But if any one hastens to leave in two days, there is no blame on him, and if any one stays on, there is no blame on him, if his aim is to do right. (2:203)





Monday, July 19, 2021

Eid al-Adha (宰牲節;古爾邦節)


古爾邦節(Eid al-Adha)(意譯為宰牲節,阿拉伯語:عيد الأضحى‎,是伊斯蘭教的重要節日。在伊斯蘭曆每年的12月10日,麥加朝聖過後。該節日是為了紀念先知易卜拉欣(基督教翻譯為亞伯拉罕)忠實執行真主阿拉的命令,打算獻祭自己的兒子易司馬儀(基督教翻譯成以實瑪利),在阿拉的寬免下,又用羊羔代替的這一事件。此典故延續至今,而有了現在的宰牲節。

傳統上,宰牲節與伊斯蘭新年假期一樣,都是全家團聚的日子。其重要性與家人團聚的精神。宰牲儀式或在自家、或是參與家中附近的清真寺舉辦的儀式。在此預備犧牲的「牲口」,幾為牛與羊。在進行祝禱儀式後,將牲口依符合可蘭經教義的方式,將牲口放血宰殺,之後再將所得肉食與家人及較窮困者分食。

Eid al-Adha (Arabic: عید الاضحیٰ‎, romanized: Eid 'al 'Adha, lit. 'Festival of the Sacrifice') is the latter of the two official holidays celebrated within Islam (the other being Eid al-Fitr or ‘Festival of the Breaking of the Fast’). It honors the willingness of Ibrahim (Abraham) to sacrifice his son Ishmael as an act of obedience to God's command. Before Abraham could sacrifice his son, however, God provided a lamb to sacrifice instead. In commemoration of this intervention, animals are sacrificed ritually. One third of their meat is consumed by the family offering the sacrifice, while the rest is distributed to the poor and needy. Sweets and gifts are given, and extended family are typically visited and welcomed.The day is also sometimes called Big Eid or the Greater Eid.


In the Islamic lunar calendar, Eid al-Adha falls on the 10th day of Dhu al-Hijjah, and lasts for Three days. In the international (Gregorian) calendar, the dates vary from year to year, shifting approximately 11 days earlier each year.

Sacrifice on Eid al-Adha

The tradition for Eid al-Adha involves slaughtering an animal and sharing the meat in three equal parts – for family, for relatives and friends, and for poor people. The goal is to make sure every Muslim gets to eat meat. The celebration has a clear message of devotion, kindness and equality.


However, the purpose of sacrifice in Eid al-Adha is not about shedding of blood just to satisfy Allah. It is about sacrificing something devotees love the most to advance the message of Eid al-Adha. In other words, the sacrifice can be something other than an animal such as money or time spent on community service. There are historical precedences of caliphs sacrificing items other than meat. After all, the animal sacrifice is only a sunnah, which is habitual rather than required. The Quran said that the meat will not reach Allah, nor will the blood, but what reaches him is the devotion of devotees.


Eid prayers


Devotees offer the Eid al-Adha prayers at the mosque. The Eid al-Adha prayer is performed any time after the sun completely rises up to just before the entering of Zuhr time, on the 10th of Dhu al-Hijjah. In the event of a force majeure (e.g. natural disaster), the prayer may be delayed to the 11th of Dhu al-Hijjah and then to the 12th of Dhu al-Hijjah.


Eid prayers must be offered in congregation. Participation of women in the prayer congregation varies from community to community. It consists of two rakats (units) with seven takbirs in the first Raka'ah and five Takbirs in the second Raka'ah. For Shia Muslims, Salat al-Eid differs from the five daily canonical prayers in that no adhan (call to prayer) or iqama (call) is pronounced for the two Eid prayers.The salat (prayer) is then followed by the khutbah, or sermon, by the Imam.


At the conclusion of the prayers and sermon, Muslims embrace and exchange greetings with one another (Eid Mubarak), give gifts and visit one another. Many Muslims also take this opportunity to invite their friends, neighbours, co-workers and classmates to their Eid festivities to better acquaint them about Islam and Muslim culture.


Traditions and practices


During Eid ul-Adha, distributing meat amongst the people, chanting the takbir out loud before the Eid prayers on the first day and after prayers throughout the four days of Eid, are considered essential parts of this important Islamic festival.


Men, women, and children are expected to dress in their finest clothing to perform Eid prayer in a large congregation in an open waqf ("stopping") field called Eidgah or mosque. Affluent Muslims who can afford it sacrifice their best halal domestic animals (usually a camel, goat, sheep, or ram depending on the region) as a symbol of Abraham's willingness to sacrifice his only son. The sacrificed animals, called aḍḥiya (Arabic: أضحية‎), known also by the Perso-Arabic term qurbāni, have to meet certain age and quality standards or else the animal is considered an unacceptable sacrifice. In Pakistan alone nearly ten million animals are sacrificed on Eid days, costing over $2 billion.


The meat from the sacrificed animal is preferred to be divided into three parts. The family retains one-third of the share; another third is given to relatives, friends, and neighbors; and the remaining third is given to the poor and needy.


Muslims wear their new or best clothes. People cook special sweets, including ma'amoul (filled shortbread cookies) and samosas. They gather with family and friends.


Calligraphic fragment dated to 1729–30 displaying blessings for Eid al-Adha in Arabic


Sunday, July 18, 2021

Day of Arafah

The Day of Arafah (Arabic: يوم عرفة‎, romanized: Yawm 'Arafah) is an Islamic holiday that falls on the 9th day of Dhu al-Hijjah of the lunar Islamic Calendar. It is the holiest day in the Islamic calendar (the holiest night being The Night of Power), the second day of the Hajj pilgrimage, and the day after is the first day of the major Islamic holiday of Eid al-Adha. At dawn of this day, Muslim pilgrims will make their way from Mina to a nearby hillside and plain called Mount Arafah and the Plain of Arafah. It was from this site that the prophet Muhammad gave one of his last sermons in the final year of his life. Some Muslims hold that part of the Quranic verse announcing that the religion of Islam had been perfected was revealed on this day.

The day of Arafah is also significant because this amazing ayah was revealed on this day:

"This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion." (Surah al Maa'idah 5:3)


Location

Mount Arafah is a granite hill about 20 km (12 mi) southeast of Mecca in the plain of Arafah. Mount Arafah reaches about 70 m (230 ft) in height and is known as the "Mountain of Mercy" (Jabal ar-Rahmah). According to Islamic tradition, the hill is the place where the Islamic prophet Muhammad stood and delivered the Farewell Sermon to the Muslims who had accompanied him for the Hajj towards the end of his life.


Customs

On 9 Dhu al-Hijjah before noon, pilgrims arrive at Arafah, a barren plain some 20 kilometres (12 mi) east of Mecca, where they stand in contemplative vigil (守夜, the rite of staying awake for devotional purposes (especially on the eve of a religious festival): they offer supplications, repent and atone for their past sins, seek mercy of God, and listen to Islamic scholars giving sermons from near Mount Arafah. Lasting from noon through sunset, this is known as 'standing before God' (wuquf), one of the most significant rites of Hajj. At Namrah Mosque, pilgrims offer Zuhr (Dhohr) and Asr prayers together at noon time. A pilgrim's Hajj is considered invalid if they do not spend the afternoon on Arafah.


Arafah prayer

As Husayn ibn Ali recited the prayer during the Hajj at Mount Arafah on 9 Dhu al-Hijjah, Shia Muslims during the Hajj recite the Arafah prayer from Zuhr prayer to sunset. This day is called prayer day, specially for people who stand on Mount Arafah. On the Day of Arafah, those who cannot make it to Mecca will go to other holy places such as mosques to recite Arafah prayer.


Fasting on the Day of Arafah

Fasting on the Day of Arafah for non-pilgrims is a highly recommended Sunnah which entails a great reward; Allah forgives the sins of two years. It was narrated from Abu Qatadah that Muhammad was asked about fasting on the day of 'Arafah and he replied: It expiates for the past and coming years.


Imam An-Nawawi mentioned in his book al-Majmu', "With regard to the ruling on this matter, Imam As-Shafi'i and his companions said: It is mustahabb (recommended) to fast on the day of Arafah for the one who is not in Arafah. As for the pilgrim who is present in Arafah, Imam As-Shafi'i in his book Al-Mukhtasar and his followers declared 'It is mustahabb (recommended) for him not to fast'."


Prohibiting the pilgrims from fasting on these days is a great mercy for them, for fasting will exert undue hardship on the person performing the hajj. Above all, Muhammad did not fast while he stood before Allah offering supplications in Arafah. On the other hand, those who are not performing their hajj may observe fasting to gain the merits of the blessed day.



In hadith

Abu Qatada al-Ansari narrated that Muhammad was asked about fasting on the Day of Arafah, whereupon he said: It expiates the sins of the preceding year and the coming year. Also about fasting on the Ashura (10 Muharram) he said: It expiates the sins of the preceding year.


In Sahih Muslim it was narrated from Aisha that Muhammad said:


There is no day on which Allah frees more people from the Fire than the Day of Arafah. He comes close and expresses His fulfillment to the angels, saying, "What do these people want?"


The people would fast on this day to get their bad deeds in the upcoming year, and the past year, taken away.



DU'AA OF ARAFAH: Saying this du'aa very often:


The Prophet Muhammad, peace be upon him, said of the Day of Arafah dua:


"The most excellent dua is the dua on the Day of Arafah, and the best of what I and the prophets before me have said, is 


"There is nothing that deserves to be worshiped in truth except Allaah, He is Alone and has no partner, to Him belongs the dominion and to Him belongs all praise, and He is All-Powerful over all things.'" (Muwatta)


La ilaha illallahu Wahdahu La Sharika Lahu, Lahul Mulku, Wa Lahul Hamdu Wa Huwa Ala Kulli Shay'in Qadir



Making Tahleel, Takbeer, Tahmeed and Tasbeeh:


It is a sunnah of our Prophet (SAW) to recite the Tahleel, Takbeer and Tahmeed as many times as possible on the day of Arafah, and also on the days of Tashreeq (11th, 12th and 13th of Dhul Hijjah).


Tahleel is to say "Laa ilaaha il-lal-laah"

Takbeer is to say "Allahu Akbar"

Tahmeed is to say "Alhamdulillaah"

Tasbeeh is to say "Subhanallaah".


Seek forgiveness from Almighty Allah:


The Prophet Muhammad (SAW) said:


"On this day, Allah, the most Exalted, descends to the nearest heaven, and He is proud of His servants on the earth and says to those in heavens, look at My servants, they have come from far and near, with hair disheveled and faces covered with dust, to seek my Mercy. Even if their sins are as much the sand or the froth of the sea, I shall forgive them."



A Reminder: "Small step is a big leap."

Sunday, July 11, 2021

我讀【古蘭經】之筆記: 第二十一章—眾先知 (AL-ANBIYA)

  第二十一章—眾先知


本章提到了十六位先知的事跡,以先知易卜拉欣為主。 每一位先知都出現在他們宗族的艱難時期,面臨各種邪惡和災難,本章講述了許多先知的事例,他們與邪惡共存而抗爭,受到真主的考驗和艱難的磨煉,證明先知的人品素質是在與惡魔搏斗中淨化了心靈,證實了他們對真主的堅貞和敬畏。 這些先知事例幫助我們理解先知穆聖是艱難使命,他是真主選派的一個最純潔的靈魂,因為他的使命比以前眾先知更為沉重


本章像前三章那樣是在麥加啟示的,那是在穆聖創理教務的早期,它是在宣稱使者後的第五年前與《塔哈》、《山洞》、《瑪爾彥》等章一起啟示的。本章開始時警告不信教的人,懲罰他們的時候已經到來,雖然他們現在不得不匯報他們的行為,但他們還將繼續在漫不經心和沒有信仰的迷惑中徘徊著。這是本章與前一章的直接連繫,但實際上這是本章與前面有些經章有著真正連系的一個總的主題思想。《瑪爾彥》章駁斥了某些虛妄的基督教義,如:伊撒(耶穌)具有安拉的常德,他廢除了經典並宣稱他是一種禍害,拯救人類不是依靠善行而是依靠伊撒替世人贖罪而受難致死。《塔哈》章對穆撒作了詳細敘述,為的是再一次駁斥這些虛妄的教義。本章告訴基督徒說,基督教是穆撒道統中的一個組成部分,而穆撒的情況對他們的許多教義卻是直截了當的否定。
穆撒的全部可以值得尊敬之處在於他是一位啟示經典的先知。假如這一經典是一種禍害,那麼,按照基督教的信念,穆撒不是可以被看作一個受人尊敬與引以為豪的人物,而應該受他們的譴責和痛斥。

在這以後,塔哈》章簡短敘述了阿丹的墮落徹底追查基督教關於原始罪惡的理論,然後加以駁斥。該章使人們弄清罪惡並不是人類繼承下來的東西人類只是由於他們自己的冒犯和過錯而受到懲罰。它然後說,假如人類不可能去除他們的罪惡,那麼,安拉就失去了懲罰的真正目的,而且安拉派遣的許多先知與他的使者非但不必對有罪惡的人提出警告,反而要帶給他們安慰的信息,說他們不必被召喚來匯報他們的行為,因為他們只是環境的產物而且不具有任何意志或判斷力。

本章對於這相同的主題進行更廣泛的引伸並且很清楚地指出,不僅是這一個或那一個先知的敵人,而且是安拉派遣的所有使者——從阿丹到伊撒然後到神聖的先知穆罕默德——的敵人都由於邪惡行為而受懲罰;正義的人們由於善行而都有報酬。假如人類繼承罪惡而不能擺脫那麼,懲罰罪人與酬報善人就會毫無意義和正當的理由。因此罪惡是繼承的這種教義是沒有根據的一派謊言

本章一開始就警告不信教的人,安拉的懲罰即將來臨,但是他們用一種虛假的安全感欺騙自己。這世界上從來沒有一個安拉的使者不被嘲笑和蔑視過的。但是安拉所派遣的先知出於對他們民眾精神生活的同情與關心要求他們的民眾接受安拉的真理而得到拯救假如罪惡是人類繼承的東西,那麼,這種要求又有什麼用

本章要不信教的人考慮,《古蘭經》給了他們什麼新的負擔因之他們決心拒絕接受它的教義。《古蘭經》的教義的主要目的是把他們的道德提高到卓越的地位。由於它是安拉自己降示的語言,拒絕接受它的教義的人將免不了受懲罰。本章然後問不信教的人,是否他們曾經認真考慮過,全知的與具有睿智的安拉假如沒有偉大而嚴肅的目的他會創造宇宙嗎

不論任何事物﹐都不是偶爾產生或發生的﹐作為世界上重要的人類﹐也絕不可能無緣無故因巧合的機會而有了生命的出現。 天地萬物﹐必然有其善始善終的整體過程。 真主既不是在疏忽中創造了人類﹐那麼﹐也絕不會讓任何人到這個世界上枉來一次﹐因此﹐每個人都有使命﹐最後有結局﹐這是最合邏輯的思維和理解。這個過程在《古蘭經》中交代的很明白﹐人的生命有開始﹐有過程﹐有結束

本章述及所有宗教的一個基本信念——安拉的獨一性——這個非常重要的主題。它說,如果一個獨一的法則遍及並支配整個宇宙,多神教徒如何有理由來確信Shirk (信仰眾多的神)?信仰眾多的神意指這些神在管理與支配宇宙方面的不協調性由於宇宙間明顯的存在著完美的秩序,應該只有一個創造主與支配者。而且為什麼安拉要有一個兒子因為只有在父親快將衰老或死亡,或者他不能孤立無援的進行工作時才需要一個兒子。可是所有這些關於安拉的看法都是褻瀆的和沒有根據的。

本章然後清楚地說明不信道的人藉口穆聖只是一個凡人而拒絕信奉他,這是愚蠢的。《古蘭經》啟示的傳達者的出身地位並不怎樣重要真正重要的是誰派他來的。為的要顯示穆聖的事業必然勝利,本章引用了過去幾位先知的情況——努哈、伊布拉辛、達五德、素萊曼、伊德利司以及其他幾位先知。他們都面對著艱苦、持續和有組織的反對勢力,勝利完成他們的使命。所有這些由安拉選出的僕人像伊撒那樣,都是高貴與正義行為的模範,並且像他那樣在安拉指引之下備受極大的艱難困苦。那麼,為什麼在他們中間唯獨伊撒被視作安拉的兒子而不是他們?敘述了這些先知之後,特別提到伊撒和他的母親,他的情況和這些先知的情況並無絲毫不同之處。即使伊撒降生的特殊方式並沒有賦予他特殊的精神地位。Yahya 亞合亞也是在非常特殊的情況下誕生的。如果伊撒是在沒有父親媒介的形況下出生,那麼,亞合亞是在他父親已達老邁之年而他的母親已過了生育年齡的情況下誕生的。伊撒為真理事業受苦也同樣不是什麼新奇事物。雖然他被縛掛在十字架上,但把他放下時他是活的,而亞合亞卻真正為了安拉而受難致死。那麼,為什麼唯獨伊撒之死是為世人贖罪而亞合亞之死卻不是?

本章結束前指出雅朱者馬朱者——西方基督教國家的蓬勃興起、巨大的物質力量以及耀眼的繁榮、進步和權力。本章接著說,當這些國家遍布全世界並且佔據所有權力和顯赫的地位時,當世界上其他民族都像他們低頭屈從和向他們表示敬意時,安拉許約他們最終的毀滅即將實現。安拉的懲罰如此突然而迅速地降臨到他們身上使他們完全大驚失色。他們所有的東西、引以自豪的緣由,以及他們所有得浮華、光榮和雄偉都將被毀滅而化成灰燼。


4. 他們的心情是玩忽的。——不義的人——秘密急議,說:「你們沒有看到這個人不是和你們一樣的嗎?你們做為一個明智的人,怎樣陷入他的魔術中了呢?」their hearts paying no heed. And the wrongdoers whisper in secret, “This one is nothing but a mortal like you. Would you then go along with sorcery (magic) while you can see (the reality)?”

麥加的人,因為迷信傳說聽得太多,不相信真主派遣的使者就是一個有血有肉的平常人,而不是三頭六臂的神仙模樣,頭上有光環,背上長翅膀。 造謠生事者利用民眾的愚昧,告訴人們先知穆聖不像是他們所編造神話天使,使他們大失所望,因此不可信。察看真主派遣的所有使者,都是普通人,他們同常人一樣有生理的需要,活著必須吃喝和睡覺,最後會死亡。 真主選派普通人做先知和使者,使他們生活在人群之中,最能體味民眾的感情和需要,以普通的人性顯示敬畏真主的品性,成為示範,最有說服力,號召族人歸信正道。 他們同民眾同甘苦,共患難,經受同樣的災難和考驗,但表現的人性品質不一樣,能贏得民眾的信任和尊敬。

對於當時的阿拉伯人來說﹐《古蘭經》中記載的先知故事都是他們熟悉的歷史﹐而且清除了各種傳說的糟粕﹐都是真實的事跡。 這些先知的歷史和事跡﹐不但證實以前的所有啟示和經典﹐而且從這些歷代先知的奮鬥中﹐證實了他們的品質和工作﹐從而證實真主派遣的最後使者。



5. 他穆罕默德聖人聽了這話說:「我的養主知道天地間的一切言語。他是全聽的,全知的。」He (the prophet) said, “My Lord knows all that is spoken in the heavens and the earth, and He is the All-Hearing, the All-Knowing.”


6. 不只於此,他們反對者甚至說:這言語是慌亂的夢;不,這還不是慌亂的夢,只是他自己捏造的謊言;不,他是一位詩人他的大腦產生種種想像。讓他像前代使者一樣帶給我們跡象吧!」Further they said, “(The Qur’an is) a mixture of jumble dreams. Rather, he (the prophet) has fabricated it. Rather, he is a poet. So, let him bring a sign to us, as the earlier ones were sent with.”


8. 在你之前,我常常派遣男人做為使者,降賜他們啟示。如果你們不知道,那就求教有經的人;And We did not send before you messengers except men whom We inspired with revelation. So, ask the people (having the knowledge) of the Message, if you do not know.

9. 我從未賜給他們使者不吃飯的身體他們也不是永生的We did not make them such bodies as ate no food, nor were they immortal.

11. 我已降給你們一部經典,其中有幫助你們記憶的東西。你們為什麼不運用理智呢?Surely, We have sent down to you (O people of Arabia) a book having a good counsel for you. So, do you not understand?

12. 我已滅亡了多少不義人們的城市,而在他們之後,又創造了另一些民族。How many a town, that were unjust, have We crushed and raised up after them another people!

17. 我不是為了遊戲而創造了天地和兩者之間的東西We did not create the heavens and the earth and what lies between them for play.

18. 如果我想到娛樂,那麼,我一定早在我自己這裡得到了他——假設我畢竟是做這樣的事情的。Had We intended to have a pastime, We would have had it from Our own, if We were ever to do so.

22. 他們從大地設立崇拜的對象,而那些崇拜對象創造萬物嗎Or have they adopted gods from the earth, who raise the dead?

創造或使死者復生,是安拉獨具的常德和能力伊撒和其他任何人都不能與安拉分享這一常德提及這一常德的目的是要粉碎伊撒的神性。這是這幾節經文專門要談及的主題。

23. 如果在天地中除開安拉,還有值得崇拜的對象,那麼,天地早已在混沌中毀滅安拉,帝權的養主,是超絕於他們所描述的。Had there been gods beside Allah, in the heavens and the earth, both of them would have fallen in disorder. So pure is Allah, the Lord of the Throne, from what they describe.

這節經文是在駁斥多神論的一種有效而確實的論據。即使無神論者也不能否認遍布並充斥在正個宇宙之間的完美秩序。這種秩序指明了這樣一個事實:一種統一的法則支配著宇宙;而這些法則的統一性證明這個宇宙的創世主和支配者的獨一性。假如安拉不只一個的話,那麼,支配這宇宙的法則也就不只一個——因為有一個主宰就一定要以他自己獨特的法則來創造整個宇宙——這樣,其必然結果就會是混亂而無秩序,整個宇宙就早已四分五裂了。因此,說有三個主宰,各方面都相等的完美,合在一起成為這個宇宙的創造者和支配者,顯然是荒誕無稽的。


24. 他關於自己的行為,不受質問,而他們是受質問的。He is not questioned of what He does, and they are questioned.

這節經文指出宇宙間秩序的完美無缺,因此指出創造和支配宇宙的養主是完美無缺的,而且他是唯一的。這節經文也意示安拉的最高權威,而其他所有的人和物是從屬於他的權威的。這又成為駁斥多神論的一個論據。

26. 在你之前,我曾啟示給我所派遣的一切使者說:「實際上,只有我是值得崇拜的;惟當拜我」We did not send before you any messenger but We revealed to him that there is no god but I, so worship Me.

先知穆聖的功勣只是恢復了認主獨一的正道,使自從先知阿丹以來的歷代先知精神重見光明,深入人心,解放思想。 當時的阿拉伯人週圍世界,沒有正信,麥加地方的部落崇拜祖先的多種神仙和偶像,遠處的基督教宣傳「三位一體」,猶太人失去了真經典,代之以學者們編寫的故事和文集《塔穆德》,臨近的波斯人敬拜代表光明主宰的火神,遠方的印度崇拜佛教菩薩,非洲大地上人們叩拜山神﹑海鬼﹑水怪和動物精靈。 明燈一盞驅散了萬年的黑暗,真言一句醒悟了千年迷誤,「贊頌真主,超絕萬物。

27. 這些人說:「無限博愛的安拉立了子嗣。」他們這話是不對的他是清高的沒有任何弱點。實際上,這些人所謂安拉的兒子,他們不過是受派的一些安拉的榮譽的僕人罷了And they say, "The Gracious God has taken to Himself a son, " Holy is He. Nay, they are only honoured servants.

30. 他們中凡是說:「除開安拉,我也是值得崇拜的對象,」我將把他放回火獄中。我就是這樣回報不義者的。And whosoever of them should say, "I am a God beside Him," him shall We requite with Hell. Thus do We requite the wrongdoers.

31. 不信者難道未曾看到天地原是一個牢固密閉的體積,然後我把它倆鑿開,我以水創造每一個有生命的東西,難道他們還不信仰我?Did the disbelievers not observe that the heavens and the earth were a closed-up mass, then We opened them? And We created from water every living thing. Would they still not believe?

這節經文指出一個偉大的科學真理它似乎指的是宇宙在物質以前的階段,意思說整個宇宙,尤其是太陽系,是從一種渾沌不清得一團中發展出來的。安拉按照它所運用的法則使這一團物質分裂成為散開的小塊,變成太陽系的各個組成部分。然後安拉從水中創造生命。這節經文似乎還意示,像物質的宇宙一樣,一個精神的宇宙也是從混亂的思想和愚蠢的信念的一團混沌中發展出來的。正如安拉以他絕對正確的智慧在進行最高的計畫時把一團物質分裂開來使它分散的部分變成太陽系的組成部分那樣,他在這翻滾在混沌泥潭中的世界上同樣創造了一種精神的新秩序。當人類陷入道德墮落的不能逾越的黑暗時,精神上就覺得壓得透不過氣來。安拉派遣他的使者震撼了籠罩著的精神黑暗,使人們見到光明,從道德敗壞和精神衰退的混沌不清和毫無生氣的一團中誕生出一個精神宇宙,它開始從中心向四周延伸,最終將遍布全世界,並在他的帶動之下獲得活力和方向。

32. 我在大地上創造了山岳,以免大地震動而他們不得安寧;我又在大地上開闢了寬闊的道路,以便他們能去不同的地方And We created mountains on the earth, lest it should shake with them, and We have made therein paths and ways, so that they are guided.

這節經文還清楚地說明另一科學真理。地質學證實山脈在很大程度上保護大地免受地震。地球在開始時內部是非常熱的。當熾熱的氣體在地球的腹部形成後就要向外擠壓出來,這樣就形成火山的震動和噴發,冷卻後就形成山脈。這節經文也可以意指,山脈對地球的穩定自轉有極大的好處《古蘭經》說地球在被發現以前早已在「轉動」,它不是靜止不動,而是環繞著太陽自轉地移動著的。

33. 我把天做為保護的華蓋,可是他們仍然背棄從天上顯現出來的跡象。We made the sky a protected roof; and they are averse to its signs.

34. 他就是那個創造晝夜、日月的安拉,它們都穩定地運行於自己的軌道上。He is the One who has created the night and the day, and the sun and the moon, each floating in an orbit.

35. 在你之前,我從未賜給任何人永存的生命,如果你死去,他們能永活在這裡嗎?We did not assign immortality to any human (even) before you. So, if you die, will they live for ever?

36. 每人都將嘗到死亡的滋味;我將以禍福試驗你們。最後你們將被送回到我這裡來。Every one has to taste death, and We test you through bad and good (situations) with a trial, and to Us you are to be returned.

38. 人的本質中有急躁的特性要記著我將使你們看到我的跡象,切不要向我催促。Man is made of haste. I shall show you My signs, so do not seek haste from Me.


Khuliqa Insanu Min Ajal這一用語,意指「急躁」是人的一個構成部分,它是人類性格中如此顯著的一個特點,以致可以說人類就是從急躁中創造出來的。就是說他的天性是急急躁躁的。同樣的用語也使用在《古蘭經》其他經文中(7:13 ; 30: 5)

[7:13] 安拉問他說,「當我已命令你服從阿丹,誰阻止了你?」他回答說:「我比他優越,你在我的天性中安放了火的特質,而在他的天性中安放了泥土的特質。」Allah said, “What has prevented you from prostrating when I ordered you?” He said, “I am better than him. You have created me of fire, and created him of clay.”

40. 如果不信者知道那個時候,他們不能為自己的面部和背部防禦火懲,也得不到任何方面的幫助,那麼,他們就不致於那樣地自豪了Only if the disbelievers were to know the time when they will not (be able to) keep off the fire from their faces or from their backs, nor will they be helped.

「火懲」這裡指「戰火」。不信的人點燃了戰火而後在火中消滅了他們自己他們向伊斯蘭教拔出刀劍而他們自己死於刀劍之下。「從他們的面部」這幾個字,意示他們將在面前看到的懲罰,即懲罰將是顯而易見的;「也不從他們的背(後)部」這些字,意指他們將出其不意地遭受懲罰。而且,這種懲罰將降臨到他們所有的人的頭上——不論是他們的首領和普通老百姓。

44. 他們有真正值得崇拜的對象幫助他們避免我的懲罰嗎?那些受拜的對象既不能自助,又不能幫助他們與我對抗。Or do they have gods who protect them besides Us? They are not able to help even themselves, nor will they have anyone to side with them against Us.

45. 這是一項事實:我賜給他們和他們的祖先今世的一切必需品,直到他們活到了一個長的時期。他們沒看見我向他們國土前進,從他們的邊境正在使它縮小,他們將會勝利嗎?But We have given benefits to these and their fathers until life was prolonged for them. So do they not see that We are coming to the land narrowing it down from all its sides? Then, are they the ones to prevail?

一個民族經歷長時期的興旺發達後,他們開始產生一種錯覺,以為他們的繁榮和發展永遠不會衰退,結果他們變得很自負,他們的心也變得冷酷無情。他們長時期的興旺發達成為他們垮台的原因。這節經文警告不信的人不要打如意算盤,不要妄自得意,以為繁榮和發展會無限(時期)地繼續下去;並且告訴他們不要不去看那個顯然的事實:安拉在逐步而肯定地從各方面縮減他們的土地,也就是說,伊斯蘭教正在進入他們社會的每個家庭、一切部門,和階層

48. 在復生日,我將設置公平的天平以免有人會受到一點冤屈。即使行為輕如芥子末,我也必給其報應。我,做為清算者,是足夠的。We shall place scales to do justice on the Day of Judgment. So no one shall be wronged in the least. Even if it (a deed) is to the measure of a mustard seed, We will bring it forth, and We are enough to take account.


這節經文清楚地表明,火獄不是永久的即使人做了極細微的一點善行也必得到果報、懲罰應予結束而對善行的報答應予開始的時刻必然到來。與其他各種宗教的教義相反,《古蘭經》教導說,永恆存在的是樂園而不是火獄


49. 我賜給了穆撒和哈融明顯的跡象、光輝和提醒敬畏者的東西。And We gave Musa(Moses) and Harun(Aaron) the Criterion, and a Light and a Reminder for the God-fearing(righteous).


51. 我所降賜的《古蘭經》是一部包羅一切優點的助人記憶的經典;你們拒絕它嗎?And it is a blessed Reminder that We have sent down; will you then reject it?



52. 在這之前,我賜給了伊布拉欣智慧,我原是深知他的。Even earlier We had given  Ibrahim(Abraham) his guidance, and We knew him well.


57. 伊布拉欣回答說:「真的,你們的養主是天地的養主,他創造了它們天地;我是這件事的證人;He said, “No, your Lord is the Lord of the heavens and the earth, who has created them, and I am

one of those who bear witness to it.


58. 我「憑安拉發誓,在你們離去以後,我必將設法反對你們的偶像。」And, by Allah that I will devise something against your idols after you have gone away turning your backs.”


59.然後他粉碎了那些偶像,只留下它們中大的,以便他們再一次地轉向它來Then he broke them to pieces, except the big one of them, so that they may return to it for enquiry.


64. 伊布拉欣回答說:「這件事情畢竟是某一個人做的,這是他們中較大的一個。如果它能說話,那你們就問問它看吧!」He replied, “Aye, somebody has surely done this. Here is their chief . But, ask them if they can speak.”


72. 我拯救了他和魯特,帶他們抱我替人們降了福的地方。And We rescued him and Lut towards the land we blessed for all the peoples.


73. 我賜了他伊司哈卡和孫子,雅爾孤布,我使他們都成為善人。And We blessed him with IsHaq and Yaqub as gift, and each one of them We made righteous.


74. 我賜他們為領袖,他們奉我的旨意領導人民,我啟示他們力行善事,固守拜功,交納天課。他們只是拜我的。And We made them the Imams who guided (people) under Our command, and We inspired them to do good deeds and to establish Salah and pay Zakah, and Us alone they worshipped.


75. 我賜給了魯特智慧和學識。我拯救他脫離那人們慣行罪惡的城市。他們的確是一個邪惡、悖逆的民族。As for Lut, We gave him wisdom and knowledge, and We delivered him from the town that used to do dirty deeds. Indeed, they were the people of evil, the sinners.


77. 要回憶關於努哈的往事:當他在伊布拉欣以前呼求我,我接受了他的祈禱,拯救了他和他的家眷脫離一個大的災難,And (remember) Nuh, when he called (for help) earlier, so We responded to him and saved him and his family from the terrible agony,


78. 我幫助了他抵禦拒絕我跡象的民族。他們是一個壞的民族,所以我把他們完全淹沒了。and helped him against the people who gave the lie to Our verses. Indeed, they were the people of evil, therefore, We drowned them all.


79. 要記著關於達五德素萊曼的往事,當一群人的羊在夜間毀壞了農作物,他倆為它作了裁判。我是他們裁判的見證人。And (remember) Dawud (David) and Sulaiman (Solomon), when they were adjudicating about the tillage in which the goats of other people wandered at night (and trampled it), and We were witness to their judgment.


80. 我使素萊曼了解了事情的真象,賜予了他倆智慧和學識。我使群山、飛鳥跟著達五德一齊讚頌安拉。我原是有力量做這一切的。So, We enabled Sulaiman to understand it. And to each one of them We gave wisdom and knowledge. And with Dawud We subjugated the mountains that pronounced tasbiH (Allah’s purity), and the birds as well. And We were the One who did (it).


81. 我曾教他為你們製作鎧甲,好叫它在戰爭中保衛你們。那你們做不做感恩報德的人呢?We taught him the skill of making armor as dress for you to protect you from what may harm you (in combat). So are you grateful?


82. 我使暴風服從素萊曼。它奉他的命令吹到我降福之地。我是知道一切事物的。And for Sulaiman, (We subjugated) the violent wind that blew under his command to the land in which We placed Our blessings. And We were the One who knew everything.


83. 我曾使一些潛水能手臣服他。他們為他潛水,並從事其他工作。我常監督他們的工作。And from the devils, (We subjugated for him) those who dived in water for him and did jobs other than that. And We were the One who kept watch over them.


84. 你也當回憶阿優布的故事:當他呼求他的養主說:「我已遭受了痛苦而你是仁慈中最仁慈的。」And (remember) Ayyub (Job), when he called his Lord saying, “Here I am, afflicted by pain and You are the most merciful of all the merciful.”


85. 於是我接受了他的祈禱,解除了他所遭受的痛苦,把他的家屬和他們以外的都歸還了他,作為我的仁慈和對崇拜者的勸告。So, We answered his prayer and removed whatever pain he had, and gave him (back) his family and the like thereof along with them, as a mercy from Our own Self and as a lesson for the worshippers.


86. 你也要回憶伊司馬儀伊德利司雜耳夫耳的往事。他們都是堅忍的人。And (remember) Ismail and Idris and Dhul-Kifl. Each one of them was of those who observed patience.


88. 也當記著雜農尤努司的往事;當他憤怒地走了,而且以為我將不對他頒發命令。於是他在苦惱中呼求我說:「除你之外,再沒有值得崇拜的對象,你是清高的。我的確是不義的人。」And (remember) Dhunnun (the man of the fish, namely Yunus X), when he walked away in anger and thought that We would never put him to trouble. Then, he called (Us) in depths of darkness saying, “There is no god but You. Pure are You. Indeed I was among the wrongdoers.”


89. 於是我接受了他的祈禱,解除了他的痛苦。就這樣,我拯救真正信仰的人So We responded to him and rescued him from the distress. And this is how We rescue the believers.


90. 你也當回憶扎格里亞的故事:當他呼求著他的養主,說:「我的養主啊!不要把我單獨丟下。你是最好的繼承者。」And (remember) Zakariyya when he called his Lord, “My Lord, do not leave me alone and You are the best of inheritors.”


91. 我便接受了他的祈禱,賜了他亞合亞,為他醫治了他夫人的不育症。這些人都爭先行善,以希望和懼怕的心情呼求我,他們在我面前,總是保持謙虛的態度的。So, We responded to him and gave him YaHya and made his wife good for him. They used to race towards the good deeds and call Us with hope and fear; and they were humble to Us.


92. 也當記著那個固守了自己貞節的女子的往事,我賜了她我的啟示,把她和她的兒子做為世人跡象。And (remember) her who protected her private part (that is, Maryam). So, We blew in her (a life) through Our Spirit, and made her and her son (Isa X) a sign for all the worlds.


93. 你們的這個民族的確只是一個民族。我是你們的養主,所以你們只當拜我。Verily, this is your people-one people; and I am your Lord, so worship Me. 


這些歷史上著名的先知,都曾經歷過艱難歲月,他們與信士們同甘共苦,毫不動搖,堅定不移地敬畏真主,遵循真主的啟示和正道,證明他們都是堅忍忠誠的典範。 他們在最艱難的時候,都向真主祈求恕饒和援助,並且以身作則鼓勵信士們對正義事業充滿信心,絕不會對邪惡的強權屈服而放棄鬥爭,也絕不會對真主的仁慈產生懷有而求助於其他神明。


在《古蘭經》中提名記念的眾先知,都出生於世界上的一個地區,即地中海以東和南邊的陸地﹐那裡被現代歷史學家們確認為是人類文明的最早發源地。 文明伴隨著真主的啟示出現,證實真主的歷代使者對早期文明的教化,當地的民眾永遠記憶他們,因為都是他們祖先的導師。 類似的文明也在世界許多其他地方蘊育在人類的搖籃中﹐任何地方的文明先驅都具有同樣的素質和品格。 這個蘇勒是對眾先知行為的概括,雖然時代不同,貫通上下數萬年歷史,人類的精神和思想沒有改變,都是來自同一個造物主的仁慈。 這個蘇勒的中心位置敘述了這些先知的故事,表明了他們共同的精神和品格。從第48節經文開始﹐到94節結束。


94. 他們先知的反對者把自己的宗教分為不同的派別殊不知他們都將要回歸我的。But they have separated their ways from one another. All of them have to return to Us.


95. 凡信仰而行善的人,他的奮鬥不會遭受拒絕。我必將紀錄他的善功So, whoever does righteous deeds, while he is a believer, his effort will not be rejected, and We are to put it on record.


96. 這是被註定的:凡是我毀滅了的城市,它的居民將不再回到今世裡來It is banned for (the people of) a town that We destroyed that they come back


97. 當雅朱者和馬朱者的門路得到開放時,他們將穿過山岳和汪洋的障礙而散布到整個世界。until when the Ya’juj and Ma’juj (Gog and Magog) are released, while they run down from every height,


96與97節意思似乎是在說,自然界的規律是這樣地作用的:一旦一個民族在他們光榮壯麗的極盛時期過了之後就成了死亡和毀滅的犧牲品,他們再也不會獲得(他們)已失去的光榮。即使是雅朱者和馬朱者,儘管他們的物質力量是多麼偉大光榮,也會成為這同一規律的犧牲品。他們將衰落,再也不會興起。雅朱者和馬朱者,即西方的基督教國家,已經達到了所有政治權力的頂峰而且已經遍佈整個世界。《古蘭經》的這句話是說,他們將占有一切有利的地位並將支配全世界。


98. 安拉的諾言實現的時候將到來,那時,不信者將目不轉睛地看著,說:「我們真是不幸啊!我們竟忽視了這一點,不但如此,我們也是不義的人。」and the True Promise draws near, then it will so happen that the eyes of the disbelievers shall remain upraised (in terror, and they will say,) “Alas to us! We were in negligence about this; rather we were transgressors.”


在雅朱者和馬朱者統治之後,緊接者的將是世界發生許多大災難,其結果將是伊斯蘭教的勝利(60: 10) 以及由雅朱者和馬朱者所代表的虛假的勢力和功利主義的失敗。雅朱者和馬朱者徹底毀滅之後,伊斯蘭教將重新得到它過去的光榮偉大;那些對它復興喪失了一切希望的人們簡直不能相信自己的眼睛。


104. 最大的恐怖將不會使他們憂傷,天使將迎接他們,說:「這就是你們所受許的日子;」They shall not be grieved by the Biggest Panic, and the angels shall receive them (saying), “This is your day that you had been promised.


105. 那天,我將像書法家把寫成的卷物卷起一樣,把天卷起。猶如肇始第一創造那般地將再創造這是我的許約;我一定要實現。-the Day when We roll up the sky like a scroll rolls up the writings. Just as We originated the first creation, so We shall bring it back again -a promise (undertaken to be binding) on Us. We are sure to do it.


把天卷起」的意思可以是,偉大的帝國將被消滅,強大的國家將被摧毀,而其他的民族將地替他們取得政權。或者是,通過穆聖,將產生一次偉大的改革,舊的天將被卷起,代替它的將是一個新創造出來的天地。舊的秩序將消亡,將出現一種新的和較好的秩序來代替它。這個世界從來沒有見到過像穆聖時代那樣的一個民族生活會有如此徹底的變革


將再創造它」這句話意示,穆聖實現的秩序將會受到生於西方無神和機械論文化對穆斯林生活所產生的追求實利觀點所造成的挫折與倒退。但是這種挫折和倒退將是暫短的,而伊斯蘭教將經歷一次新的精神復興而重新獲得勝利


106. 我在大衛的詩篇中,在作了一些勸告後,寫到:大地繼承者將是我良善的僕人And We have written in Zabur (Psalms) after the advice that the land will be inherited by My righteous slaves.


108. 我為了向整個人類施行仁慈而派遣了你And We have not sent you but as mercy for all the worlds.


由於穆聖的使命並不侷限於一個特定的國家和民族他對全人類都是仁慈的。通過他,全世界各國都將得到過去從未得到過的幸福


109. 你說:「我所受啟示的是:「你們值得崇拜的對象只是一個。你們順從嗎?」Say, “What is revealed to me is simply that your God is One God. So do you submit?”


111. 他安拉的確知道一切公開的言語,也知道你們所隱藏的Surely, He knows what is spoken openly and He knows what you conceal.


112. 「我不知那上面所敘述的,也許是對你們的一個考驗,並使你們受益到一段時間。」And I do not know; perhaps it is a trial for you and an enjoyment for a while.”


113. 在這個啟示下降後穆罕默德聖人說:「我的養主啊!求你依照真理判決不信者啊!我們的養主是無限的博愛者,對於你們所反對我們的話,我們只有祈求他的幫助。」He (Our Messenger) said, “My Lord, judge with truth. And Our Lord is the Rahman (All-Merciful), the One whose help is sought against what you describe.


穆聖受命作經文中的這一祈禱作為免受邪惡勢力侵害的一種保護。這種邪惡勢力將在後世由雅朱者和馬朱者袃世界上形成。在《聖經》中可以清楚地看到,物質力量在雅朱者和馬朱者時代不是伊斯蘭教唯一的危險。將有其他因素成為對伊斯蘭教要危險得多的根源。也有人說穆聖在這節經文中祈禱猶太人佔領巴勒斯坦的時期要盡可能地短,讓巴勒斯坦重新回到它的合法繼承者——穆斯林——的手中。


先知穆聖當初在麥加,向那裡的阿拉伯人傳播真主的啟示,異常艱難,如同雨水落在了石壁上,滲透性幾乎全無。 後來經歷了千辛萬苦的奮鬥,先知穆聖證實了他是真主的使者,給黑暗的世界帶來光明和仁慈,抵制真理的頑固勢力如同一座大冰山,在灼熱的陽光下開始融化。先知穆聖面臨著許多困難﹐他的使命只是傳告真主的啟示﹐但他自己卻在艱難中天天祈禱和求助。長久沉睡於蒙昧之中的阿拉伯人,當看到了認主獨一的真理,心情激動,精神振奮,改變了萎靡和墮落的民族性格。 先知穆聖指導他們團結奮鬥,造就了一個新興的民族穆斯林,成為精力充沛熱氣騰騰的時代英雄,決心傳播真理,橫掃四方。


Reference: 古蘭經導讀


Saturday, July 10, 2021

Salam (色倆目)

 


How to Pronounce Arabic(發音部位)

 


Arabic Alphabet (阿拉伯字母)


Loh-e-Quran with Recitation


Huroof muqatta’at in Arabic means the mysterious or disjointed letters. These are combinations of 1-5 Arabic letters that Allah has placed at the start of many surahs in the Quran. Out of the 114 chapters of the Quran, these letters start 29 of them. These words don’t have an obvious meaning in Arabic and we don’t know the precise importance of these letters. These letters are also known in South Asia and the subcontinent as Loh-e-Qurani, and many people consider them to have various benefits.

Instances in the Quran


ALM – Alif Laam Meem: At the starts of Surahs al-Baqarah, aal-Imran, al-Ankabut, ar-Rum, Luqman, as-Sajdah

ALMS – Alif Laam Meem Saad: At the start of Surah al-A’raf

ALR – Alif Laam Ra: At the start of Surahs Yunus, Hud, Yusuf, Ibrahim, al-Hijr

ALMR – Alif Laam Meem Raa: At the start of Surah ar-Ra’d

KHYAS – Kaaf Haa Yaa ‘Ain Saad: At the start of Surah Maryam

TH – Ta Ha: At the start of Surah Taha

TSM – Ta Seen Meem: At the start of Surahs ash-Shuara and al-Qasas

TS – Ta Seen: At the start of Surah an-Naml

YS – Yaa Seen: At the start of Surah Yaaseen

S – Saad: At the start of Surah Saad

HM – Haa Meem: At the start of Surahs Ghaafir, Fussilat, az-Zukhruf, ad-Dukhan, al-Jathiya, and al-Ahqaf

HMASQ – Haa Meem ‘Ain Seen Qaaf: At the start of Surah ash-Shura

Q – Qaaf: At the start of Surah Qaaf

N – Noon: At the start of Surah al-Qalam


The meanings of Loh-e-Qurani



From what we know about Prophet Muhammad (SAWW) and his sunnah, he never specified the meanings of these letters. There are no narrations about him interpreting their meanings. Moreover, many of the companions of the Prophet ((SAWW) also did not try to interpret these verses of the Quran.


These are some inconclusive reports about some of the Prophet ((SAWW)’s companions attempting to explain the meanings. They suggest that these letters represent words and phrases about Allah and His attributes.


What we should think about this is: If the Prophet ((SAWW) and many of his major companions didn’t interpret these letters, do we need to go any further? Logical reasoning suggests that we should accept that we don’t know the exact meanings. Allah knows best.


The Quran is the uncreated Word of Allah. It is His direct speech; therefore, He knows its meanings the best. If we don’t know the meaning of something, it’s better to just leave it be. If we wrongfully interpret the meanings, that is tantamount to disrespect of the Quran.


Blessings and Benefits of Loh-e-Qurani?


People ascribe many various blessings and benefits to these letters. People say that if someone looks at these letters, he will get accordingly whatever he wishes for. Others say that if you see if early during the day, your day will be perfect, and you won’t face any hardship.


The reality is that these are just theories and as Muslims, our faith is based on the Quran and the Sunnah. Unless Allah or His Prophet (PBUH) informed us of any of these alleged benefits, we cannot accept their validity.


We can say that these letters have one benefit, however. Prophet Muhammad (SAWW) specified that a person who recites a letter of the Quran gets ten rewards. Hence, we can say that reciting each letter gets us ten rewards, as is the case with every letter of the Quran.


Conclusion

No one can claim to know the exact meanings of Huroof-e-Muqatta’at or Loh-e-Qurani. That is because Allah and His Prophet (SAWW) didn’t inform us about them. As a result, any supposed meanings are simply speculation.


As with the rest of the Quran, Loh-e-Qurani letters are of significance. However, singling them out for specific benefits and blessings is wrong. Moreover, hanging Loh-e-Qurani calligraphy clearly depends on one’s intentions. If people think of them as a means of gaining blessings or protection, that is like using them as amulets, which Islam doesn’t allow. May Allah protect us and enable us to follow Islam according to the Quran and Sunnah.