Friday Durood Shareef

Hazrat Abu Hurairah (RA) reports: "

The person who recites this Durood 80 times on Friday after Asr Namaz, before standing up from his place, 80 years of his sins forgiven by Allah, and 80 years of worship will be written for him"

*English Translation:

"O Allah send blessings upon Muhammad (S.A.W.W.) our chief the unlettered Apostle, and send blessings upon his family, and thy favours and thy salutations."

*Arabic Pronunciation:

Alahuma salle ala sai-ye-de-na Muhannadin-ninna bey-yil ummiy-ye wa ala aale he wassallim tassleema

我讀【古蘭經】之筆記： 第十六章—蜜蜂 (AL-NAHL)

第十六章 AL-NAHL蜜蜂

本章的章名《蜜蜂》，這是很恰當的。在16 : 69說，你的養主曾啟示蜜蜂：「你就在山上、樹上和人們為葡萄等所建築的棚架上，造自己的房子。」由該節經文可以注意到一件事情，整個宇宙之所以能夠順利和成功地運轉，全因為依賴於啟示，不論是明顯的或隱匿的，直接的或間接的。這個主題成為本章《蜜蜂》章的樞軸與基本主題。

此外，Jihad(在主道上做極大的奮鬥) 這一主題被引入本章作為一個重要的主題。由於Jihad一定會變成各方面攻擊的目標，這意示著正如蜜蜂用安拉給的蜂刺來使蜂蜜免受不應有的干擾，若有必要，穆斯林必須用武力來保護他們的精神蜂蜜的儲藏庫房——《古蘭經》。然後接著告訴信者，如果他們要親友接受《古蘭經》，他們應該懂得他們的內心必須淨化，因為沒有純潔的心靈示不可能理解安拉的。安拉不強迫任何人接受真理，因為使用任何強迫力量就破壞了宗教的宗旨。本章要人們注意，正如由於安拉的啟示，蜜蜂從果實與花朵中採集他們的食物，並把它轉變成為美味與有益健康的蜂蜜，人類也必須接受啟示的指引，來使他們的道德再興與精神發展，這是合乎情理之事。經文接著說，正如蜂蜜在質量上各個不同，並不是所有人的精神發展情況都是一樣的；像蜂蜜有不同的顏色和味道那樣，各個先知啟示的方式也是不同的。

在今世，各民族被復興並給予新的生活，他們正是以Hijrah移民出境來開始他們的復興。因此，穆聖也必須離開他的故土，移居麥地那，因為這對他的信奉者的精神發展至關重要，他們應該與不信教的人分開，在相宜的環境下接受他們宗教教義的教育與薰陶。由此可做結論，如果今世信者的進步必須經受遷居，那麼，一個人的精神的永久發展更必須經受遙遠的精神上的遷居，意即死亡的另一名稱。在這一遷居之後，信者與不信教的人開始走兩條道路；不信教的人走向火獄，而信者沐浴於安拉無限博愛的陽光之中，並登上同安拉在一起的高度。穆聖的遷居產生偉大與有益的結果，這一主題在本章中繼續下去。

本章接著警告不信較的人說，註定由《古蘭經》帶來的巨大變化馬上就會發生，新的教義具有一種完美教導的一切必要素質與組成部分。信奉這一新教導的人將會成功，一切權力與領土將轉入他們手中。他們與不信教的人將展開一場真正的戰爭，不信教的首領將被推翻。

本章結束時說穆聖傳教的範圍與規模現在應該擴大，他的範圍應包括基督教徒和猶太人在內，而這將會激起一次新的反對行動，穆斯林從各方面將會受到迫害，但是，安拉的事業——伊斯蘭教，會在反對與迫害中繼續發揚光大，而它的敵人最終將會得道應有的下場。

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[16 : 4] 他用一滴微小的精液創造了人，而他卻馬上自大起來，成為公開的爭執者。

He has created man from a drop of fluid, but lo! he is an open disputer.

[16 : 8] 他還創造了馬、騾、驢，以供你們騎用和觀賞，他將來還要為你們創造你們現在尚不知悉的旅行工具。

And He has created horses and mules and asses that you may ride them, and as source of beauty. And He will create what you do not yet know.

這節經文意思是，安拉將創造人類還不知道的交通工具，而火車、汽車、輪船、飛機的出現，令人驚奇地應驗了這個預言，只有安拉知道什麼新的交通工具還沒有發明。

敬畏者所想望的將與安拉的意願相一致，只因他們只想望那些安拉願意給他們的東西。

[16:39] 當我想創造任何東西時，關於它，我的工作只是說：「有」，那麼，它就有了。

Kun(有) (كُنْ) 這個單詞的意思不是說，要安拉對已存在的某一東西下達命令。它只是表達一種希望，意思是當安拉這樣表是希望時，一個實在的事物就立即完成。

對宇宙作用的研究揭示了貫穿宇宙體系驚人的一致性。假如有一個以上的主宰，這個一致性便會消失。此外，如果有兩個主宰，一個必須從屬於另一個去執行他的命令。在這種情況下，兩個中的一個存在會是多餘的。如果他們兩個處於相等地位，那麼，他們有各自的影響和支配範圍，然而在這種情況下，他們中間必然會引起分歧。但是，這兩種假定都是荒謬的。因此一定只能有一個主宰——整個宇宙唯一的創造主。

[16: 53] 凡你們所享有的幸福，都是來自安拉，而且當你們遭逢苦難時，你們還是向他呼求援助。

And whatever blessing you have, it is from Alah. And when affliction befalls you, it is unto Him that you cry for help.


[16: 64] 我降示了你這部經典，好叫你向他們說明他們中間所發生的紛爭，而且這部經典是信仰它的人行為指導和施行仁慈的媒介。
And We have sent down the Book to thee so that thou shouldst make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe.

*The path of duty before Allah's Messenger is clear. He is sent with the Revelation (the Qur'an) for three purposes; (1) that he should bring about unity among the jarring sects, for the Gospel of Unit, while preaching the One True God, leads also to the unity of mankind; (2) that the revelation should be a guide to right conduct; and (3) that should show the path of repentance and Salvation, and thus be the highest mercy to erring sinners.


[16: 68-69] 你的養主曾啟示蜜蜂：「你就在山上、樹上和人們為葡萄等所建築的棚架上，造自己的房子。」
「然後食用每種果實，並遵循你的養主所指給你的容易的道路。」從它們的腹中取出顏色不同的飲料，具有醫療人類疾病的功能。
And thy Lord taught the Bee to build its cells in hills, on trees, and in men's habitations. Then to eat of all the produce of the earth, and follow the ways of Thy Lord made smooth: there issues from within their bodies a drink of varying colours, wherein is healing for men.

*Here the Bee's instinct is referred to Allah's teaching, which it undoubtedly is. The honey-comb, itself, with its hexagonal cells, geometrically perfect, is a wonderful structure, and is well called buyut, homes. And the way the bee finds out inaccessible places, in the hills, in the trees, and even among the habitations of men, is one of the marvels of Allah's working in His Creation.
*The bees assimilates the juice of various kinds of lowers and fruit, and forms within its body the honey which it stores in its cells of wax. The different kinds of food from which it makes its honey give different colours to the honey, e.g. it is dark-brown, light-brown, yellow, white, and so on. The taste and flavour also varies, as in the case of heather honey, the honey formed from scented flowers, and so on. As food it is sweet and wholesome , and it is used in medicine.
* Zululan (ذُلُلًا) : two meanings are possible: (1) ways easy and spacious, referring to the unerring way in which bees find their way from long distances to their combs; and (2) the idea of humility and obedience in them.


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[16: 75] Allah sets forth the Parable (of two men: one) a slave under the dominion of another; he has no power of any sort; and (the other) a man on whom We have bestowed goodly favours from Ourselves, and he spends thereof (freely), privately and publicly; Are the two equal? (By no means; ) Praise be to Allah. But most of men know not.

*The first is like the imaginary gods which men set up, whether powers of nature, which have no independent existence but are manifestations of Allah, or deified heroes or men, who can do nothing of their own authority but are subject to the Will and Power of Allah; the second describes in a faint way the position of Allah, the Self-Subsistent, to Whom belongs the dominion of all that is in heaven and earth, and who bestows freely of His gifts on all His creatures.



[16: 76] Allah sets forth (another) parable of two men: one of them dumb, with no power of any sort; a wearisome burden is he to his master; whichever way he directs him, he brings no good: Is such a man equal with one who commands justice, and is on a straight way?

*In this parable, the first dumb man, perhaps he is really harmful instead of bringing any good; such are idols (literal and metaphorical) when taken as false gods. The other man is in a position to commands what is just and righteous, such are the qualities of Allah.
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Do not make your religion merely a game of making your own party numerically strong by alliances cemented by oaths, which you readily break when a more numerous party offers you its alliance. In international politics at the present day, this seems to be almost a standard of national self-respect and international skill. Islam teaches nobler ethics for individual and nations. A Covenant should be looked upon as a solemn thing, not to be entered into except with the sincerest intention of carrying it out; and it is binding even if large numbers are ranged against it.


Disagreements need not necessarily cause conflict where the parties are sincere ans honest and do not wish to take advantage of one another. In such cases they do not go by numbers, groupings, and alliances, but by just conduct as in the sight of Allah. Honest differences will be removed when all things are made clear in the Hereafter.


[16-96] 凡是在你們那裡的，都將消失，凡是在安拉那裡的，他是常存的。我必將依照他們最好的行為回賜它們的一切善行。
What is with you must vanish, what is with Allah will endure. And We will certainly bestow, on those who patiently persevere, their reward according to the best of their actions.

*What comparison can there possibly be between spiritual Good, which will endure for ever, and any temporal advantage which you may snatch in this world, which will fade and vanish in no time? And then, Allah's generosity is unbounded. He rewards you, not according to your merits, but according to the very best of your actions.



[16-98] 聽者啊！當你誦讀古蘭經時，為了防止受詛咒的惡魔的搗亂，你要求安拉保佑。
When thou dost read the Qur'an, seek Allah's protection from satan the rejected one.
*"I seek Allah's protection from evil". Man is weak at best, and he should seek strength for his will in Allah's help and protection.



[16-103] 我確實知道，他們說，這不是安拉的啟示，而是一個人教授他的。但他們不明白，他們所意指的那個人的言語是外國語，而這《古蘭經》的言語是明白的、清晰的阿拉伯語。
We know indeed that they say, "It is a man that teaches him." The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear.



[16: 126] 使者啊！要以智慧和好的勸告召喚人們支行安拉的道路，並以最好的方法說服他們關於他們所持的異議。你的養主最知那些離開他的道路的人，也最知那些獲得指導的人。
Invite (all) to the way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: For thy Lord knoweth best, who have stayed from His path and who receive guidance.

*智慧 Hikmah(حِكْمَةِ)意為 :
(1) 知識、科學
(2) 公平、公正
(3) 忍耐、仁慈
(4) 堅定
(5) 任何與真理相一致及與緊急時刻相協調的語言
(6) 預言能力
(7) 任何防止或制止某人愚蠢行為的事情。

In this wonderful passage are laid down principles of religious preaching, which are good for all time. But where are the teachers with such qualifications? We must invite all to the Way of Allah, and expound His Universal Will. We must do it with wisdom and discretion, meeting people on their own ground and convincing them with illustrations from their own knowledge and experience, which may be very marrow, or very wide. Our preaching must be, not dogmatic, not self-regarding, not offensive, but gentle, considerate, and such as would attract their attention. Our manner and our arguments should not be acrimonious, but modelled on the most courteous and the most gracious example, so that the hearer may say to himself., "This man is not dealing merely with dialectics, he is not trying ti get a rise out of me; he is sincerely expounding the faith that is in him, and his motive is the love of man and the love of Allah"

It may be that the preacher sometimes says to himself, "What is the use of teaching these people? They have made up their minds, or they are obstinate, or they are only trying to catch me out." Let him not yield to such a thought. Who knows how the seed of the Word of Allah may germinate in people's minds? It is not for man to look for results. Man's inner thoughts are known best to Allah.



[16: 126] 如果你們懲罰那些過度的人，那麼，你們只能懲罰到你們所受侵犯的限度；但如果你們顯示容忍，那對容忍者是最好的。
And if ye punish, let your punishment be proportionate to the wrong that has been done to you; but if ye show patience, that is indeed the best (course) for those who are patient.

*In this context this passage refers to controversies and discussions, but the words are wide enough to cover all human struggles, disputes, and fights. In strictest equity you are not entitled to give a worse blow than is given to you. Lest you should think that such patience only gives an advantage to the adversary, you are told that the contrary is the case, the advantage is with the patient, the self-possessed, those who do no lose their temper or forget their own principles of conduct.


[16: 128] 要記著！安拉確是與敬畏和行善的人同在的。
For Allah is with those who restrain themselves and those who do good.

*Muttaqi: 一個與安拉建立如此親密關係聯系的人，安拉是他的保護者，保護他免受任何不幸。
*Muhsin: 一個已在安拉保護之下，並力圖使他人也處於安拉保護下的人。因此，一個Muhsin的精神境界要高於一個Muttaqi.

After Ramadaan

After Ramadaan

Even though Ramadan is ending, we all have to make sure it stays with us. How, might you ask? Everybody knows that Ramadan lasts only for a month, 29 or 30 wonderful days. This special month is a time to get closer to Allah (SWT), physically and mentally. And we have to take care not to lose this closeness with Allah (Subhanahuwatala).

Soon we will leave the blessed month of Ramadan, its beautiful days and its fragrant nights. We will leave the month of the Qur'an, taqwa, patience, jihad, mercy, forgiveness and freedom from hellfire.

Have we fulfilled the requirements of taqwa and graduated from the Ramadan school with the diploma of the god-fearing?

Have we fought our souls and desires and defeated them, or have we been overtaken by our customs and blind imitations?

Have we performed our actions in a way that fulfills the conditions for receiving mercy, forgiveness and release from the Fire?

Many questions and numerous thoughts come to the heart of the sincere Muslim, who asks and answers with truthfulness.

What Have We Gained From Ramadan?

Ramadan is a school of iman and a 'stop to recharge one's spiritual batteries' - to acquire one's provision for the rest of the year...

For when will one take a lesson and change for better if not in the month of Ramadan?

The noble month is a true school of transformation in which we change our actions, habits and manners that are in variance with the Law of Allah "Verily, Allah does not change the condition of a people until they change what is in themselves."

If you are from those who benefited from Ramadan, fulfilled the requirements of taqwa, truly fasted the month, prayed in it with truthfulness, and strove against you soul, then praise and thank Allah, and ask Him for steadfastness upon it until you meet your death.

Be not like one who has sewn a shirt and then destroyed it... Have you seen one who sewed a shirt or thawb, so when she looked at it, she liked it. Then she destroyed it pulling a thread by thread for no reason. What would people say about such a person?! Or have you seen one who earns a fortune trading throughout the day, then when the night comes, he throws away all that he earned, dirham by dirham. What would people say about such a person?!

This is the condition of one who returns to sinning and evildoing after Ramadan and leaves obedience and righteous actions. So after he was favored with the blessing of obedience and enjoyment of communicating with Allah he returned to the blaze of sins and evil actions. How evil are the people who know Allah only in Ramadan!

My dear ones, falling short in one's commitment to Islam after Ramadan is manifested in many ways, including:

(1) Men leaving the five prayers in congregation, after they filled mosques for Taraweeh prayers, thus going to the masjid for recommended prayers and leaving obligatory ones.

(2) Return to musical entertainment, forbidden films, women displaying their adornment beyond that which ordinarily appears thereof, free mixing etc.

This is not thankfulness for blessings and favors, nor is it the sign of acceptance of one's actions, rather this is opposition to favors and absence of thankfulness.

These are from signs of one's deeds not being accepted and Allah's refuge is sought for one who truly fasts rejoices on the occasion of Eid, praises his Lord for helping him complete the fast, and remains fearful that Allah may not accept his fasting, just as the Salaf would continue asking for acceptance of their actions in Ramadan for six months after it.

From signs that one's deeds are accepted is that he or she has improved in his or her obedience to Allah `azza wa jall. "And remember when your Lord proclaimed, 'If you are grateful, I will surely increase you [in favor]" [Ibrahim, 7] Increase you in good, faith and righteous actions. So if the servant is truly thankful to his Lord, you will see him guided to more obedience and distanced from sinfulness. Thankfulness is leaving sins, as the early Muslims said.

"And worship your Lord until there comes you to the certainty [i.e. death]." [al-Hijr, 99]

The Muslim must continuously be in the state of obedience of Allah, firm upon His Sharee`ah, steadfast upon His Deen, so that he or she is not of those who worship Allah only during one month or only in one place. Rather, the believer knows that the Lord of Ramadan is also the Lord of other months, and that He is the Lord of all times and places, so he is steadfast upon the Sharee`ah of Allah until he meets Him while He is pleased with him. Allah ta`ala said,

"So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah]." [Hud, 112]

And, "So take a straight course to Him and seek His forgiveness." [Fussilat, 6]

And the Prophet, sallallahu `alayhi wa sallam, said, "Say 'I believe in Allah', then be steadfast." [Muslim]

-- If the fasting in Ramadan has ended, then there remains voluntary fasting, such as fasting six days in Shawwal, on Mondays and Thursdays, the three days in the middle of the month, the days of `Aashoora and `Arafat, and others.

-- If standing in prayer at night during Ramadan has ended, then there remains voluntary night prayer throughout the year. "They used to sleep but little of the night." [Adh-Dhaariyaat, 17]

-- If the charity in Ramadan and zakat ul-fitr have ended, then there is the obligatory Zakat, and also there are many other open doors to charity, voluntary actions and jihad.

-- Reading of the Qur'an and contemplating it is not only for Ramadan, rather it is for all times.

Righteous actions are for all times and all places, so strive, O my brother and sister, and beware of laziness. And remember that it is not allowed for us to leave the obligatory actions or delay them, such as the five daily prayers on time, in congregation etc.

And do not fall into forbidden actions, such as forbidden sayings, food and drinks, or by looking at or listening to what is forbidden.

Be steadfast and upright upon the Deen of Allah at all times, for you do not know when you'll meet the Angel of Death. Beware of him taking you while you are in a state of sin. "O Allah, Who turns the hearts, keep our hearts
steadfast upon Your Deen."

I ask Allah to accept from us and you our fasting, our prayers and other righteous actions, that our condition after Ramadan be a better one, that the state of our Ummah improves, that we are granted honour and that we truly turn to our Lord. Ameen

Parting Farewell Advice of Ramadan - Nouman Ali Khan

When Ramadhaan almost came to the end,
First we should think about the relationship between fasting and "Taqwa"
We may ask ourselves if we really know and get "Taqwa"
The goal of fasting is "Taqwa", to get guidance from Allah Ta'ala
"Taqwa" does not just refer to "fear"
It means self-restraint, guarding oneself from sin, wrong and injustice, from disappointing Allah , making Allah happy.

By fasting itself, we declare Allah's greatness
What you want, and what Allah want
We learn to make Allah in priority rather than ourselves
To appreciate Allah's guidance from the month of Ramadhaan
We become more aware of Allah
Allah will always reply onto our prayers
Keep asking Allah, asking for His guidance, seeking his help

We feel grateful for two things: First is for doing Fasting and for having the Qur'an this beautiful Book.
After we finish Ramadhaan prayer hard training, our training is done
when we go back to normal prayer, we will think the normal prayer is so easy now

When one gets Taqwa, he will find Jinnah in himself.


To plant the seed
When planting in soil, one puts seeds in soil and one doesn't put anything inside
When you have intention you will get the flower
When you don't have intention, how will you get that beautiful flower

齋月吉慶 Eid Mubarak

一、最好的族群 / We are the best Ummah：


《古蘭經》第3章110節：
你們是最好的民族，是為了人類的利益而受造的。
你們命人行好，止人做歹，而且信仰安拉。
要是有經的人也有了信仰，真對他們好得多。
他們確有些信仰的，
但絕大多數都是叛逆之途。

[Al Qur'an 3: 110]
You are the best of people, evolved for mankind.
Enjoining what is right, forbidding what is wrong, and believing in Allah.
If only the People of the Book had faith, it were best for them.
Among them are some who have faith, but most of them are perverted transgressors.

要如何定位在台灣的穆斯林族群？這是需要大家討論、深思、群策群力來促成的重要問題，少數族群也可以運用他們的軟實力來令人刮目相看。我們今天在台灣的穆斯林族群，僅有十萬餘人，並且分散各地，幾乎是被忽略的一片散沙，尤其是我們木然面對社會的發展，沒有凸顯我們穆斯林族群的優點。在今世裡，你不爭取你自己的權利，就如同放棄，然後被大眾遺忘、忽略。伊斯蘭教是宗教，更是我們人類生活最佳的生活方式，它兼顧了人類現世的物質需求與心靈的渴望。在中華文化裡，我們用「清真」兩個字來代表我們的信仰與特殊的生活模式。伊斯蘭生活無論在何時何地，沒有時空的限制，萬古長新，適合任何民族、任何時間、任何地點的生活方式。

The outstanding Ummah disregards one's color or race, one's family background, and one's wealthiness. What actions should be undertaken by Muslims in today's Taiwanese society? This is a question that needs to be solved through group effort. Minorities may utilize their soft powers to impress others. Islam has been spread to Eastern Asia for more than a thousand years, many features so the Islamic civilization has been combined into Chinese culture.

《古蘭經》第59章18-19節：
信道的人們啊！你們應當敬畏安拉，個人應當想一想，自己為明天準備了什麼？你們應當敬為安拉，安拉確是深知你們的行為的。你們不要像那些人一樣，他們忘了安拉，故安拉使他們忘卻了他們自己，這些人確是悖逆者。

[Al Qur'an 59: 18-19]
O ye who believe!
Fear Allah,
And let every soul look to what (provision) he has sent forth for the morrow.
Yea, fear Allah:
For Allah is well-acquainted with all that ye do.

*Fear Allah: The "fear of Allah" is akin ot love. This is Taqwa (التقوى), which implies self restraint, guarding ourselves from all sin, wrong and injustice, and the positive doing of good. It is not merely a feeling or emotion, it is an act, a doing of things which become a preparation or provision for the Hereafter life.


二、安拉是我們的養主 / Allah is our Lord

《古蘭經》第3章190-191節：
天地的創造，晝夜的交替，在有理智的人看來，此中卻有許多跡象。
他們站著、坐著、躺臥者紀念安拉，並思維天地的創造。
我們的養主啊！你沒有徒然地創造這個世界。
我們贊頌你超絕萬物，
你使我們脫離火的懲罰，保全我們不做無目的人吧！

[Al Qur'an 3: 190-191]
Behold! In the creation of the heavens and the earth, and the alternation of Night and Day,
There are indeed Signs for men f understanding,
Men who remember Allah standing, sitting, and lying down on their sides,
And contemplate the wonders of creation ni the heavens and the earth,
(With the saying):
"Our Lorad not for naught Has Thou created all this!
Glory to Thee! Give us Salvation from the Chastisement of the Fire.


好的穆斯林不只要獨善其身，還要能兼善天下，影響周遭的人們，感化敵對他的人。
修身、齊家、治國、平天下。


三、抓緊安拉的繩索 / Hold Tight to the rope of Allah

《古蘭經》第3章102-105節：
信道的人們阿！你們當敬畏安拉，確實地敬畏他，
你們當在死亡前成為歸信安拉的穆斯林。
你們當全體堅持安拉的繩索，不要自己分裂。
你們當銘記安拉所賜給你們的恩典，
當時，你們原是仇敵，而安拉聯合你們的心，你們藉他的恩典才做成兄弟。
你們原是在一個火坑的邊緣，是安拉使你們脫離那個火坑。
安拉如此為你們闡明他的跡象，以便你們遵循正道。
你們當中有一部分人，導人於至善並勸善戒惡，這等人，確是成功的。
你們不要像那些在明證降臨後，自己分裂常常爭論的人，那些人將受重大的懲罰。

[Al Qur'an 3: 102-105]
O ye who believe!
Fear Allah as He should be feared, and die not except in a state of Islam.
And Hold fast, all together, by the Rope which Allah (stretches out for you),
And be not divided among yourselves;
And remember with gratitude Allah's favour on you;
For ye were enemies and He joined your hearts in love,
So that by His Grace, ye become brethren;
And ye were on the brink of the pit of fire,
And He saved you from it.
Thus doth Allah make His signs clear to you:
That ye may be guided.
Let there arise out of you a band of people inviting to all that is good,
Enjoining what is right, and forbidding what is wrong:
They are the ones to attain felicity.
Be not like those who are divided amongst themselves
And fall into disputations after receiving clear signs:
For them is a dreadful Chastisement.


《古蘭經》第61章2-3節：
信道的人啊！你們為什麼說你們所不做的？
你們說自己所不做的，這在安拉看來，是極可憎惡的。

穆斯林的行為應跟自己的信仰相稱，只有口說而沒有復諸行動，就顯得虛偽而欠誠懇。表裡不一，說一套做一套，是違背安拉的大罪。

[Al Qur'an 61: 2-3]
O ye who believe! Why say ye that which ye do not?
Grievously hateful is it in the sight of Allah that ye say that which ye do not.



四、人際關係的中庸之道 / Moderation in social relationship

《古蘭經》第2章143節：
我這樣以你們為中庸的民族，以便你們作證世人，而安拉的使者為你們作證。

[Al Qur'an 2: 143]
Thus have We made of you an Ummah justly balanced.
That ye might be witnesses over the nations,
And the Messenger a witness over yourselves.

*Justly balanced: The essence of Islam is to avoid all extravagances on either side. It is sober, practical religion.

伊斯蘭教導世人採取中庸，而非偏差激進之道，過與不及都不如中庸之道來得更為恰到好處。
Islam teaches human to take the moderate way instead of the extreme ways.

我讀【古蘭經】之筆記： 第十五章—石谷(AL-HIJR)

第十五章 AL-HIJR 石谷

前一章指出，雖然過去的幾位先知都沒有物質財富，但他們的使命卻發揚光大，因為他們受到安拉啟示的指引和幫助。穆聖的使命也會如此的成功。本章著重宣布說，安拉的啟示，是一種偉大的力量，世界上沒有任何力量能與之抗衡。製造謊言來反對安拉不是一件鬧著玩的事情，騙子和製造謊言的人會馬上得到應有的下場。本章說，《古蘭經》是安拉降示的話，它具由無可辯駁的證據來確證它是安拉的願旨。

本章的基本主題是，沒有一本天經，能在優美的措詞與文體風格上，以及在莊嚴雄偉的經文上，及得上《古蘭經》，它是一本安拉降示的絕美的經典，在一切方面，它都是無可倫比與無可匹敵的。《古蘭經》的優美之處與良好素質之多、之豐富多樣，即使不信教的人，有時也不得不承認他們沒有像《古蘭經》這樣好的經典，並且說但願他們的聖經也像《古蘭經》那麼好。儘管他們這樣地承認，但他們無意接受《古蘭經》，而且並不認識到由於他們拒絕接受《古蘭經》，因而喪失真理，並將遭受安拉的不悅和懲罰。

《古蘭經》的教義一定勝利，沒有東西能阻止它前進，那些猶豫或拒絕接受《古蘭經》的人，自己將成為受害者。

本章然後說，如果《古蘭經》的啟示受到嘲笑和輕蔑的對待，那不是什麼可驚訝的事，因為過去的幾位先知的啟示，也被提出來作為嘲笑的對象，但嘲笑者沒有意識到以下一個明顯的事實：製造謊言來反對安拉不是一件容易的事情，因為這樣做肯定會遭致毀滅，製造謊言來反對他是不會成功的。安拉賜予《古蘭經》一種特徵與崇高的性質，並為思想正直的人們接受《古蘭經》創造了有利的環境，他把接受《古蘭經》的人的道德，從低的地位提高到非常高的地位。



[15 : 3] Often will the disbelievers wish that they were Muslims.


[15 : 10] 我確實自己降示了這項勸戒《古蘭經》，並一定是它的保護者。
Verily, We Ourselves have sent down this Exhortation, and most surely We will be its Guardian.
在一切啟示的天經中，只有《古蘭經》完全沒有遭受到竄改。在本節經文中，作出有關保護與保存《古蘭經》的諾言已實現得如此出色，因而即使沒有其它證據，單是這個事實就足以證實此經起源於安拉。
本經文在麥加降示，當時，穆聖及其追隨者的生命極其危險，敵人能較輕易地扼殺新宗教(的信仰)。正是在那時，不信的人受到挑戰，要他們用最惡劣的手段來毀滅新宗教(的信仰)，並且警告不信的人，安拉一定會挫敗他們的一切陰謀。因為，安拉自己就是這一宗教的保護者。這一挑戰是公開而且明確的，而敵人是強大而且慘忍的。然而，在此強情況之下，《古蘭經》仍然非常安全，沒遭到破壞和竄改，並且總是享有絕對安全的保護，任何其他啟示的天經都沒有《古蘭經》這一特徵。


[15 : 17~19] 我在天上創造了星宿，為觀覽者把它裝飾起來。我使它避免每一被拒絕的惡魔的侵擾。但如果有從安拉的啟示中偷聽一些真理，而把它加以誤傳的，則將有一道全亮的光焰跟蹤追捕他。
And We have, indeed, made mansions of stars in the heaven and have adorned it for beholders. And We have protected it against every rejected Satan. But if any one hears stealthily. there pursues him a bright flame.

第17節經文中，「星宿」一詞代表安拉的使者。而第19節經文中「光亮的火焰」，還有37：11中的「穿透的火焰」這幾個字代表當代的先知或穆聖。「跟蹤追捕」的意思是：只要一門宗教的教義是根據安拉的啟示，給人以光明和指引，那麼，安拉派遣的復興者也會繼續出現來護衛它。世上出現安拉派遣的復興者的一個跡象是頻繁地發生大量的流星現象。歷史和聖訓都表明流星大量的殞落，是安拉派遣復興者出現的一個確實的跡象。

第18節經文指出，正像在物質世界中，性惡的人行使某種權力或影響，對其他人會引起一定的傷害，但他們完全剝奪不了安拉給其他人的恩賜。在精神世界中，惡魔同樣也不能支配穆聖和其他追隨者(43節：除非那些跟從你而自行迷誤者，你永遠沒有力量去制服我的僕人。) 在這節經文中，惡魔指的是那些企圖不倚賴先知和安拉，彼此聯合的那些不信的人。為了防備這些人，精神樂園確已加守衛，它們的大門也已關閉。

「偷聽安拉的真理」的意思可能是：那種假裝把先知的教義作為自己的教義來講述的欺詐行為。他們欺騙人們，使人們相信穆聖沒有帶來新的教義，而且他們也可得到先知聲稱所具有的知識。此節經文也可能意味著：他們從經文中斷章取義，企圖用錯誤的解釋歪曲其含意，把頭腦簡單的人引入歧途。

[37 : 11] 但凡是偷偷地攫取一點東西而誤用它的，他們必將遭到一個燃著的火炬的追擊。
只要安拉的話保存在諸天時，它就十分安全，不會遭受偷竊或攫取等一切干擾；但是向一個先知降示之後，「惡魔」或安拉所派遣的先知的敵人，竭力想要錯誤地使用先知的引言，或把他的啟示斷章取義並混以許多假的東西，或錯誤引用的，甚至企圖把先知的教導作為他們自己的教導等手法，來歪曲或曲解先知的話，但是在安拉所派遣的復興者講解了他真正的啟示時，就揭露了他們虛假的東西。


[15 : 27] 我用不流動的泥漿所形成的有聲干土創造了人。
And, surely, We created man from dry ringing clay, from black mud wrought into shape.

用Salsal(有聲干土)創造人意味著：人是從潛在著說話能力特質的物質中創造出來的，這表示人賦有享應安拉意願的能力。但是由於Salsal只在與某種外來的東西相擊時，才發出聲來，所以這一單詞的意指人的響應能力是受安拉號召而支配的。這一能力確定人超越一切創造物。

Hama這一單詞意思是：人是用黑色泥漿，即泥土和水創造的；泥土用來造身體，水用作靈魂的泉源。
在《古蘭經》另一處，單獨說到創造人的「泥土」和「水」( 3 : 60 ；21 : 31)
[3 : 60] 他用泥土創造了他，繼而對他說：「有」，他就開始有了。
[40 : 69] 他是賜予生命的，致使死亡的。當他決定要使任何東西存在時，關於它，他只要說：「有」，它就有了。
[21 : 31] 我以水創造每一個有生命的東西。

將Salsal(有聲干土)與Hama(黑色泥漿)聯結在一起，《古蘭經》意欲指出，其他別的生物僅僅是由Hama(黑色泥漿)所創造的，即泥土和水，因為他們也有某種不發達的靈魂。而人是由Hama(黑色泥漿)加上Salsal(有聲干土)創造的，具有說話的特質。

他也是Masnun，即形成完美的形狀(95 : 5 我確創造了性格卓佳的人。) 此節經文並非指：安拉將生命吹入泥土便立即形成個人。《古蘭經》反覆地說明創造宇宙的過程是逐漸進行的。此節經文只述及創造人的第一階段。在30: 21；35: 12；22: 6；23: 15以及40: 68中，提及創造人的其他階段。
[30 : 21] 他的跡象之一是：他以泥土創造了你們，然後，你們瞧，你們成了散布於整個大地的人群。
[35 : 12] 安拉先後以泥土和精液創造了你們，然後使你們成為配偶。
[22 : 6] 要記著，我先後用泥土、精液，凝結的血塊，成形或為成形的肉團創造了你們，以便我對你們顯示我的力量。我使我意欲的，留在子宮裡直到一個固定的時期，然後使你們生為嬰兒，繼而使你們發育，叫你們達到壯年。你們有些人在正常壽數裡死去，有些人活到極為衰老的年齡，結果在他具有知識之後，又變成沒有知識的。
[23 : 15] 繼而我用精液做血塊，接著用血塊做肉團，然後用肉團做骨骼，後來把肌肉覆蓋在骨骼上，而後使它發展為另一創造物。安拉是最有福的，最好的創造者。
[40 : 68] 他初以泥土，再以一滴精液，繼以一塊凝血製造了你，然後使你們生為嬰兒，繼而讓你們達到健壯之年，最後使你們變為老人——你們中也有些夭折的——這樣是為了要你們達到原為你們固定的時期，也為了要你們利用這個時期運用自己的理智。

《古蘭經》說，人是由泥土創造的 (附帶說一句，這意指創造人的漫長過程是以它開始的) 從以下事實中可以得到證實：即使現在，人的食物一部分是直接，而另一部分是間接地來自泥土的。這說明泥土中所含的物質是人的起源。如果情況不是這樣，人就不能從中得到營養。因為只有創造人的那個物質，才能為人提供營養，其他異樣的元素不能補充消耗。



[15 : 28] 以前，我以烈風的火創造了精納。
And the Jinn We had created before from the fire of hot wind.
《古蘭經》中類似的詞句——人的本質中有急躁欲速的特性(21 : 38) ——對照本節經文則意指：精納具有烈火般的性格，並不是指他們真的是由火所創造的。因此從泥土中創造人或從火中創造精納都是種比喻，象徵柔順的性格和急躁、易激動的性格。


[15 : 30~31]「當我把他做成了他的形狀，並把我的言語下降其心中時，你們要服從他。」於是所有的天使都服從了。
天使們是全部創造的第一個環節，因而給予他們的命令也適用於一切創造。有意義的是，《古蘭經》在別處講到安拉命令天使們服從「阿丹」，而在本節以及下面幾節經文中，所用的單詞卻是「人」，因此在《古蘭經》中，「天使」和「人」這兩個單詞是作為同義使用的，給予天使們有關阿丹的命令適用每個人。安拉把精神輸入每個人，並且命令天使為其效勞。人是安拉在世上的代理人，並且在他身上反映出安拉的常德。


Jannah(樂園)：這不是指死後的樂園，因為樂園不是惡魔能進去誘惑阿丹的地方，從來沒有人從這裡被撵出去過(15: 49 他們在那裡，將不覺得疲倦，也永不被逐出。) 該樂園是指今世明顯而易見的極樂狀況。在先知降生以前，人們也生存在這世上，那時，雖然他們是錯誤信仰的受騙者，但沒有抵制過先知。他們完全沒有被剝奪安拉賜予的恩惠，而這些恩惠在《古蘭經》中，以Jannah(樂園)來表示。


人類的精神復生，當他達到(Nafs Mutma’ Innah)，心靈安寧和安拉在一起的階段時，他就可以免受惡魔的誘惑和靈魂的墮落。


人性本來是純潔的，指有那些玷污自己本性而跟隨惡魔的人才會迷途，91：11 進一步解釋這種觀念：凡使自己靈魂腐敗者，才確是真正失敗的人。

我讀【古蘭經】之筆記： 第十四章—伊布拉欣 (IBRAHIM)

第十四章 IBRAHIM 伊布拉欣

前一章的主題在本章中更加充分清楚地繼續予以說明。《古蘭經》教導的真理，力求從觀察中來取得證明，並從歷史事實中作出這方面的結論。它指出，在與穆聖相同的情況下，安拉的使者在他們各自的年月裡，成功地戰勝了非常強大的反對勢力。因此，儘管穆聖的財資是貧乏的，他的使命也一定會成功。


本章接著說，降示《古蘭經》的真正目的是，給在黑暗中摸索的人類指引道路，而穆聖就是由安拉派遣來，把人們從極為黑暗的大地上引向光明的。「這部經典，是我降給你的，以便你奉全人類養主之命，把整個人類從黑暗引入光明——優勝者、可頌者之道。」

本章闡明了安拉的使者戰勝他們的反對者的主要理由，因為他們崇拜安拉並宣講他的真理。

本章制訂了有關安拉啟示的言語的某些顯著的標誌與特徵，以及驗證真理的標準，從這些標準來判斷，確切地證明了《古蘭經》是安拉自己降示的語言。

本章指出通過《古蘭經》的教義，即將在阿拉伯發生的變化，早以在很久很久以前，由萬能的安拉所命定。自從伊布拉欣到巴蘭那塊荒蕪之地，並將他的兒子伊司馬儀和他的妻子哈賈爾(夏賈)定居在那裡之後，那一塊貧瘠不毛之地，總有一天會變成全世界從未見過的一個最偉大的宗教運動中心，這早已是安拉的意旨與安排。麥加是實現安拉這一旨意的基地，這就是為什麼那一塊土地雖然荒蕪貧瘠，但安拉還是給予那裡的居民以足夠的生活資料。當伊布拉欣在他的兒子伊司馬儀的幫助下重見天房時，他祈禱安拉在麥加人中間派遣一位使者，他能對他們宣讀安拉的啟示，並教授他們天經與智慧，淨化他們的心靈(2 : 130)，這一祈禱在穆聖身上實現了。
[2 : 130]「我們的養主啊！我們也求你在他們中間派遣一位同族的使者，對他們講述你的跡象，教導他們經典和哲理，並淨化他們的身心。」 
"And our Lord, raise up among them s Messenger from among themselves, who may recite to them Thy Signs and teach them the Book and Wisdom and may purify them"

本章提醒信者說，先知伊布拉欣已經向他們解釋了他們的職責，他們千萬不要忽視他們的職責。

本章在結束時警告不信教的人，由於麥加已成為宣講和傳播安拉的獨一性教義的中心與堡壘，他們應該放棄偶像崇拜。他們為反對安拉的意旨所作的一切努力必將以完全的挫敗而告終。



[14 : 23] 當一切事情都被判決時，惡魔將對人們說：「安拉確實對你們許了真實的諾言，我也對你們許了一個諾言，但我對你們爽約了。我對你們並沒有控制的權力，只不過我召喚了你們，而你們順從了我。所以你們不要責備我，而要責備自己。現在我不能援助你們，你們也不能救助我。我早已拒絕了你們把我立為與安拉同等的崇拜對象。這種不義的人將遭受痛苦的懲罰。」
And when the matter is decided, Satah will say, "Allah promised you a promise of truth, but I promised you and failed you. And had no power over you except that I called you and you obeyed me. So blame me not, but blame your own selves. I cannot succour you nor can you succour me. I have already disclaimed your associating me with God. For the wrongdoers there shall, surely, be a grievous punishment."


[14 : 38] 「我們的養主啊！我使我的一部分後代定居在一個不可耕作的山谷中，你神聖的房子附近。我們的養主啊！我這樣做是為了：他們得以固守拜功。我祈求你使人們的心傾向他們，並賜給他們不同的果實，好教他們常常感謝你的恩德。」
"Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House——Our Lord——that they may observe Prayer. So make men's hearts incline towards them and provide them with fruits, that they may be thankful."

伊布拉欣這個祈禱在穆聖時已經全部實現，因為在他之前，只有阿拉伯人去麥加作出供奉，但在他降臨後，全世界人民開始去麥加朝覲。祈禱的時候，在麥加周圍許多哩的地方，看不見一片草葉，然後預言不可思議的應驗了，最優良的果實，一年四季從世界各地大量運到麥加。



儘管神聖的先知們想有安拉的保護，不會受到惡魔的侵襲，他們還是祈求安拉寬恕自己。理由是，他們認識到安拉的神聖威嚴，認識到他們自己的弱點。正是認識到了人類的弱點，使他們謙卑地祈求安拉將博愛和仁慈「被覆」他們，使他們的「自我」徹底消失，完全與安拉融合在一起。


[14 : 46] "And you dwell in the dwellings of those who wronged themselves, and it has become plain to you how We Deal with them; and We has set forth clear parables for you."