走進使者默罕默德系列講座｜E14：當使者默罕默德ﷺ生氣時 ｜由YAQEEN INSTITUE出品
"Meeting Muhammad ﷺ (齋月特別系列)" 由YAQEEN INSTITUE出品，為2021年齋月的特別系列；延續了前兩部專輯（第一輯以“真主喜悅......”為主題，第二輯以“天使”為主題）製作優良、老少咸宜的傳統，是這個時代不可多得的作品，該系列以積極的態度討論了穆斯林社群如何應對誤解和偏見，以及怎樣塑造如先知ﷺ一樣的完美人格這一宏觀主題。
 

我們見到的先知ﷺ，他ﷺ生氣時是沉靜的，且須是基於正當原因的。因為如果你因為（敬畏）真主而發怒，那麼你就絕對找不到任何正當的藉口去行魔鬼之事，對吧？

If you're a person that's always angry, then it's likely that you're going to just be dismissed as hot tempered. And issues that actually require seriousness and anger aren't going to be taken seriously from you anymore. Because people are just used to you being angry all the time.

如果你是一個總髮怒的人，那麼你很可能會因你的暴躁被人疏遠。而那些實際上須認真和嚴肅對待的事情，也會變得不再那麼“重要”。因為人們會一直疲於應付你總髮怒的壞脾氣（而忽視那些實際上真正重要的事情）。

 But when you're cheerful in nature, then your anger is significant. Because people know that you're not angry over petty things. 

但如果你是一位總能令人愉快的人，當你（偶爾）生氣時，你的“憤怒”才是真正有意義的。因為人們知道你才不因為雞毛蒜皮的事情輕易動怒。

 And that's why they have the saying in the Arabic language. #At-taqi ghadab al halim# Fear the anger of the one who's typically forbearing.

這正應了那句阿拉伯語諺語：畏懼寬容者的憤怒。

 Because that's when you know, that you've crossed a serious line. Because that's not a person that typically gets mad.

因為（當那些不輕易發怒的人生氣時）你才知道，你越過了嚴肅的底線。因為那類人輕易不會生氣。

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 One of the signs of the hypocrite, that the Prophet SallAllahu Alaihi Wasallam mentioned is, #wa idha khaas ama fajr#, that when they get into an argument, they become belligerent. They always transgress in the midst of an argument.

先知ﷺ提到過，偽信士的標誌之一就是是：當陷入爭論時，他們就會變得好鬥起來。他們總是在爭論中越界。

 And the Prophet SallAllahu Alaihi Wasallam said that the worst of people are those who people don't even advise anymore because they don't want to deal with their fuhash. They don't want to deal with their nastiness, right?

先知ﷺ說，最糟糕的人莫過於那些別人連建議也不想給他們提的人，因為沒有人想與可憎者同流合汙。

 When someone is so hot tempered and it's expected that anything is going to set them off, then eventually people see them go into a fit of rage, and it's like, "You know what, I'm just going to let that person finish, and we're not going to even try correcting them anymore."

當某人脾氣火爆，人們（能）預期的是，任何事情都會將他們的小火苗點起來，所以最後人們只能遷就（並止步）於其暴怒，這就像，“你知道嗎，我只是想要那個人息怒，而且再也不會有什麼去糾正他們的想法了。”

 No one give that person nasihah anymore,no one give that person advice, no one tried to challenge them anymore, no one tried to rectify them, and so in the process, they make everything around them unpleasant, and they hurt themselves. because they become less self-aware. because no one's even making them aware anymore of the way that they're behaving.

沒人再會給那個人建議了，沒人再嘗試質疑他們了，也有人再試圖糾正他們了。在此過程中，他們使周遭的一切都變得不愉快起來，而且還傷害了自己。因為他們變得更不自知了，因為甚至都沒人提醒他們自己的不當行為。

 And that's why Ali radiAllahu wa ta'ala Anhu has a powerful saying. He says about al ghadab. He says about anger. He says, awwalahu junun wa akhirahu nadam. That the beginning of it is craziness and the end of it is regret.

這也是為什麼會有阿里（願主喜悅他）的那句影響深遠的話。他（願主喜悅他）說的是關於發怒的。他（願主喜悅他）說：怒，始於愚，止於悔。

 People that go into these fits of anger, may Allah help all of those that are sincerely trying to overcome a hot temper. But who people go into fits of anger, they start off crazy and they end off regretful.

那些極易瞬間暴怒的人……願真主援助那些真誠地想要克服火暴脾氣的人。那些極易瞬間暴怒的人，他們開始時愚蠢無比，結束時悔恨不已。

 So when you look at the Prophet SallAllahu Alaihi Wasallam, he was never fahush, he was never foul SallAllahu Alaihi Wasallam, and he was never angry over worldly things. He was never one that would denigrate other people, he was never one that would become nasty, SallAllahu Alaihi Wasallam, in the midst of his anger.

當回顧先知ﷺ時，（你會發現）他ﷺ從不屬於“可憎者”之列。他ﷺ亦從未因今世俗事而動怒過 。他ﷺ也從不詆譭他人，他ﷺ也從不因為其怒而遭人憎惡。

 Instead, we see that the Prophet SallAllahu Alaihi Wasallam, his anger was composed and it was for the right reasons. Because if you're angry for Allah, you can't have the manners of shaytan for a righteous cause, right?

相反的是，我們見到的先知ﷺ，他ﷺ生氣時是沉靜的，且須是基於正當原因的。因為如果你因為（敬畏）真主而發怒，那麼你就絕對找不到任何正當的藉口去行魔鬼之事，對吧？

 If you're angry for Allah, then your anger has to abide by the principles that are pleasing to Allah Subh'anaHu Wa Ta-A'la as well, and this is the way of the prophets, right?

如果你因為（敬畏）真主而生氣，那麼你的發怒也須遵守令真主（贊主清靜高絕）喜悅的法則。這也是先知ﷺ（發怒）的方式，對吧？

 You look at Musa Alayhi Salaam, when he found his people worshiping the kafr. You look at our Easa Alayhi Salaam, Jesus, peace be upon him, with the money changers in the temple, and the prophet SallAllahu Alaihi Wasallam used to say very beautifully, Allahumma inni as'aluka kalimatal-haq fir-riḍā'i wal ghaḍab, "Oh Allah, I ask you for the ability to speak a word of truth in times of pleasure and in times of anger."

你（如果）看一下穆薩（願主平安之）（的例子），當他（願主平安之）發現他的民眾崇拜（金）牛犢時； 當爾薩，即耶穌（願主平安之）發現教堂裡的貨幣兌換商時——（譯註：他們也因為敬畏真主而發怒了）——先知ﷺ常常祈禱說：“真主啊，我祈求您賜予我講真理的能力，不論是喜樂時，還是憤怒時。”

 Why? Because sometimes when you get into anger, you're no longer driving your own personality but instead you're letting someone else take over you.

為什麼呢？因為有時候當你發怒時，你便無法掌控自己的人格了，而是拱手由人來操縱自己。

 And the prophet SallAllahu Alaihi Wasallam is saying, Get back to the truth, get back to the haq because that's what it's supposed to be about in the first place and that's how the prophet SallAllahu Alaihi Wasallam grounded himself.

先知ﷺ說：“迴歸真理，因為那才應該是首先要做的。這也是先知ﷺ立足內心而不受其他左右的方式。

 

So what did it look like when the prophet SallAllahu Alaihi Wasallam got anger? #Waman taqamari nafsihi#, Aisha Radiallahu wa ta'la Anha says, and there are other sahabah as well that narrate this. He never got angry for himself SallAllahu Alaihi Wasallam, #illa antun at haqa hurmatullahi azwajal#, Except that the prohibitions of Allah Subh'anaHu Wa Ta-A'la, were violated were undertaken.

可是，當先知ﷺ生氣時又是什麼樣的情形呢？ 阿伊莎（願主喜悅之），和其他聖門弟子（願主喜悅他們）都有對此傳述：他ﷺ從未因為自己（被侵犯）而生氣過，除非是真主的禁令遭到了違反他ﷺ才發怒。

 So once you cross the boundaries of Allah Subh'anaHu Wa Ta-A'la, #yan taqi mu innas# SallAllahu Alaihi Wasallam, the prophet SallAllahu Alaihi Wasallam, would get angry for Allah, and that can be very hard to see from the prophet SallAllahu Alaihi Wasallam, because again it wasn't his norm.

因此，一旦你越過了真主的法度的界線，先知ﷺ就會因為敬畏真主而生氣，但又很難從先知ﷺ那裡看出來，這是因為他的非常態。

 Usama Ibn Zayd radiAllahu ta'ala Anhu, who was so beloved to the prophet SallAllahu Alaihi Wasallam, he says that when I killed a man in battle and that man said, "La illaha ila Allah."right?  before I killed him and I thought to myself that he probably just said,"La ilaha ila Allah", just to escape death.

烏薩瑪·伊本·扎伊德（願主喜悅他）非常受先知ﷺ的喜愛，他（願主喜悅他）說，有次我在戰鬥中殺死一個人，而那個人在我殺他之前說了：“ 萬物非主，唯有真主”？我自己心想，他可能只是出於逃命而說的“ 萬物非主，唯有真主”。

 

When I told the prophet SallAllahu Alaihi Wasallam about that, he was so upset with me saying to me, "Did you check his heart? Oh Usama?" He said he was so upset with me that I had wished I hadn't become Muslim before that day, Meaning I wish that I could just take Shahada that day and do away with everything before that.

當我告訴先知ﷺ這件事時，他ﷺ對我很生氣，對我說：“你查驗他的內心了嗎？哦，烏薩瑪啊？” 他ﷺ說他ﷺ對我（所行之事）非常不安，以至於我希望自己那天還不是穆斯林；（根據伊斯蘭的精神）意思是指當一個人變成穆斯林之後，其皈依之前的所行（罪惡和過錯）悉數一筆勾銷。

 you have the story of the young men that came to the house of the prophet SallAllahu Alaihi Wasallam to ask about his habits.

你也聽到過另一個故事，是關於幾個年輕人來先知ﷺ家裡問詢關於他ﷺ生活習慣的。

 And when they found that the prophet SallAllahu Alaihi Wasallam sleeps at night, Sometimes that the prophet SallAllahu Alaihi Wasallam is intimate with his spouses, that the prophet SallAllahu Alaihi Wasallam eats food, he doesn't fast all day.

當他們見到先知ﷺ晚上睡覺，有時會與他ﷺ的妻室同房，先知ﷺ也會吃東西，他ﷺ並非整日齋戒。

 These three young men, they walked away and they said, "Well he's the prophet of God. We have to do more than him." So they took these oaths on themselves that I'm going to fast and not break my fast. that I'm going to stay awake the entire night and pray. that I'm going to not get married because intimacy is somehow a mark, it's a taint.

這三個年輕人，（拜訪完）離開了，他們說：“好吧，他是真主的使者。我們要比他做的更好。” 因此，他們誓言，我要持續不斷的齋戒， 我要整夜保持清醒地禮拜， 我不要結婚因為同房有時也是一個（汙穢的）標誌，一個汙點。

 and when the prophet SallAllahu Alaihi Wasallam heard about this, the prophet SallAllahu Alaihi Wasallam was upset. He said, "who are these people?" And he said to them in anger, SallAllahu Alaihi Wasallam. that "Look I am the prophet of Allah. No one is going to exceed me in religiosity, but I observe prayer and then I sleep. I observed fasting and then I break my fast, and I'm intimate with my spouses. And whoever turns away from my sunnah is not from me." 

當先知ﷺ得知此事時，他ﷺ很生氣。 他ﷺ說：“這些人是誰？”（找到他們之後）他ﷺ生氣地對他們說：“我是真主的使者。沒人會在宗教功修（的理解和實踐）上超越我，但我禮拜也睡覺，我封齋也開齋，我也與妻子同房。誰與我的所行背道而馳，他就不屬於我的民眾。”

 So that's when the prophet SallAllahu Alaihi Wasallam would become upset when people would exceed the boundaries of Allah Subh'anaHu Wa Ta-A'la, and risk corrupting or polluting the religion in the first place.

因此，當人們超越真主的法度，宗教遭受腐蝕或汙染的風險時，先知ﷺ會生氣。

 Now the prophet SallAllahu Alaihi Wasallam also would not tolerate people belittling others, because that's also the sanctity of Allah Subh'anaHu Wa Ta-A'la , because Allah has sanctified the dignity, and the honor of your brothers and sisters. And so when the prophet SallAllahu Alaihi Wasallam, sees the companions and they make fun of the legs of Abdullah Ibn Masud radiAllahu ta'ala Anhu, because of how skinny they were. The prophet SallAllahu Alaihi Wasallam becomes extremely upset, in defending Ibn Masud radiAllahu ta'ala Anhu, and saying, "You're laughing at those two legs, and I've seen each one of them, the size of Uhud on the day of judgment. Those are legs of power, those are legs of honor in the sight of Allah Subh'anaHu Wa Ta-A'la."

先知ﷺ也不能容忍別人貶低他人，因為那也是對真主之神聖的冒犯，因為真主的尊嚴是聖潔的，你兄弟姐妹們的榮譽也是聖潔的。因此，當先知ﷺ見到同伴們（願主饒恕他們）在取笑阿卜杜拉·伊本·麥斯歐德（願主喜悅之）那骨瘦如柴的雙腿時，變得極度生氣；他ﷺ在捍衛伊本·麥斯歐德（願主喜悅之）（的尊嚴）時，說：“你們在嘲笑的那雙腿，我卻每一隻都見過，在審判日那天它們就如烏候德地區的面積那般大。在真主看來那是權力之腿，那是榮譽之腿。”

 Or the famous story of Abu Dharr radiAllahu ta'ala Anhu, saying #ibnus-sauda# saying "You son of a black woman." and the prophet SallAllahu Alaihi Wasallam saying to Abu Dharr radiAllahu ta'ala Anhu,"Did you insult him using his mom?" "Did you insult him using his mom? And you are a person that still has some of the days of ignorance inside of you, some of #jahiliyya# inside of you." 

另一段著名的傳述故事，是關於阿布·扎爾（願主喜悅之）的，（有次）他稱呼別人 “你這個黑婦人生的兒子”， 先知ﷺ對阿布·扎爾說：“你侮辱他時，也侮辱了他的母親嗎？” “你侮辱他時，也侮辱了他的母親嗎？你這個人的內心依然保留著矇昧時期的陋習！”

 So that's also the prophet SallAllahu Alaihi Wasallam seeing that the sacred boundaries of Allah Subh'anaHu Wa Ta-A'la have been crossed, but subhanAllah. it's really interesting that Aisha

Radiallahu wa ta'ala Anha, she narrates the time that the prophet SallAllahu Alaihi Wasallam got really really, really upset.

因此，這也是先知ﷺ見到真主的神聖界線被越過時（生氣的情形），但贊主清淨超絕，下面這件有趣的事是來自阿伊莎（願主喜悅她）的，她傳述了先知ﷺ非常非常生氣的一次。

 She says that it was in regards to Khadija radiAllahu ta'ala Anha, and the prophet SallAllahu Alaihi Wasallam used to always mention Khadija as if there was no one else in the world but Khadija.

她說這是有關海蒂徹（願主喜悅她）的。先知ﷺ過去常常提海蒂徹（願主喜悅她），就如同世界上只有海蒂徹（願主喜悅她），沒有其他人一樣。

 and she had already passed away, and I never even met her, but he loved her so much that any time Khadija radiAllahu ta'ala Anha was brought up, anytime he saw some of her friends, he sent gifts to them, anytime the prophet SallAllahu Alaihi Wasallam heard the voice of Hala, her sister, the prophet SallAllahu Alaihi Wasallam said Allahumma Hala Allahumma Hala "Oh, Allah! Let it be Hala. Oh, Allah, let it be Hala."

她當時已經歸真了，我也從未見過她的面，但是他ﷺ愛她如此之深以至於每當海蒂徹（願主喜悅她）被提及時……，每當他ﷺ見到她生前的友人他ﷺ就會贈予他們禮物，每當先知ﷺ聽到她（海蒂徹，願主喜悅她）妹妹哈拉的聲音時，先知ﷺ都會說“主啊，一定是哈拉；主啊，一定是哈拉”

 So she says that one day I said to the prophet SallAllahu Alaihi Wasallam as he was mentioning Khadija radiAllahu ta'ala Anha, I said to the prophet SallAllahu Alaihi Wasallam "Why are you caught up on an old toothless woman from Quraish #abdallah allahu khaira minha# That Allah subhanahu wa ta'ala has given you better than her.”

所以她說，有一天，當先知ﷺ又提到海蒂徹（願主喜悅之）時，我對先知ﷺ說：“你為什麼總是對古萊氏的一個老掉牙的婦女魂牽夢繞？真主已經賜給了您比她更好的人兒”。

 And she knew that she crossed the line. She said that the prophet SallAllahu Alaihi Wasallam stood up. His face became red Alayhi Salatu Wasallam' that vein that would come out from his forehead SallAllahu Alaihi Wasallam, came out when he was angry and it looked like his hair stood up SallAllahu Alaihi Wasallam, because of how upset he was at what she had said about Khadija, and the prophet SallAllahu Alaihi Wasallam says, "I swear that Allah has not given me better than her." 

她（話一出口）意識到了自己越線了。她說，先知ﷺ站了起來。當他ﷺ生氣時，他ﷺ的臉（氣得）發紅，從他ﷺ的額頭可以看到凸顯的血管。看來起好像他ﷺ的頭髮也豎了起來。因為先知ﷺ對她剛談到的海蒂徹（願主喜悅之）的話感到非常的生氣，他ﷺ說：“我發誓，真主並沒有賜給我比她更好的。”

 

And he started to say SallAllahu Alaihi Wasallam, #aamanat bith khafarat bi innah#, She believed in me when others disbelieved in me, she considered me truthful and others called me a liar, she spent on me when others deprived me. and Allah gave me children through her. And Allah Subh'anaHu Wa Ta-A'la. has not given me children through anyone else. Wallahi ma badaran yAllahu khairan minha. "Allah has not given me better than her" 

他ﷺ開始說起來，當別人否認我時，她相信我；當別人叫我騙子時，她相信我說的都是真實的；當我一無所有時，她陪伴著我；真主透過她賜予了我孩子，真主並沒有讓其他人為我生育。真主並沒有賜給我比她更好的。

 and Aisha radhiallahu anha said, "Ya rasulullah, forgive me. I will never talk about Khadija again." And the prophet SallAllahu Alaihi Wasallam forgave her. 

阿伊莎說：“真主的使者啊，請原諒我。我再也不會這般談論海蒂徹（願主喜悅之）了。” 先知ﷺ原諒了她。

 And subhanallah you note here, that this was the angriest that she had seen the prophet SallAllahu Alaihi Wasallam, and he could have denigrated her, he could have put her down, instead, What did the prophet SallAllahu Alaihi Wasallam do? He extolled Khadija radiAllahu ta'ala Anha instead of mentioning the inferiority of Aisha, he focused on the superiority of Khadija, because this was not about the prophet SallAllahu Alaihi Wasallam, and this was not about putting someone down but instead this was upholding that which Allah subhanahu wa ta'ala had honored. And that's why the prophet SallAllahu Alaihi Wasallam would get upset.

贊主清淨超絕！你在這裡注意到，這是她見到的先知ﷺ最生氣的一次，他ﷺ本可以貶低她，可以貶損她。但先知ﷺ是怎麼做的呢？ 他讚美了海蒂徹（願主喜悅之），而非提及阿伊莎（願主喜悅之）的自卑之處，他聚焦在了海蒂徹（願主喜悅之）的優越性上，因為這無關先知ﷺ本人，亦無關貶損某人，而是維護了真主所榮耀的（個人的榮譽）。這才是為什麼先知ﷺ生氣的原因。

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字幕由MUHSEN (www.muhsen.org)提供，由易卜拉欣整理，由AbuAhmad校譯。 view all

走進使者默罕默德系列講座｜E13：當無人關注你時（YAQEEN INSTITUE出品）

"Meeting Muhammad ﷺ (齋月特別系列)" 由YAQEEN INSTITUE出品，為2021年齋月的特別系列；延續了前兩部專輯（第一輯以“真主喜悅......”為主題，第二輯以“天使”為主題）製作優良、老少咸宜的傳統，是這個時代不可多得的作品，該系列以積極的態度討論了穆斯林社群如何應對誤解和偏見，以及怎樣塑造如先知ﷺ一樣的完美人格這一宏觀主題。
他ﷺ也飢餓過，他ﷺ也被拒絕過，他ﷺ也曾經不被所有人接納過。因此，先知ﷺ促使自己成為那個替那些身處類似情況下的人提供安慰的人。

Some people spend their entire lives trying to come to terms with injustices, that were done to them. Why was I caused so much pain by this person? Why did I have to go through this? And it's understandable, because sometimes there is no explanation, that you can logically come to in this life. Others take the pain that they experienced, and decide to be a pain reliever for others, when they recognize that same pain.

有些人終其一生都在忍受不公，即那些強加給他們的不公正待遇。“為什麼此人給我造成了這般巨大的痛苦？”“為什麼我必須經受這些？”這些（其實）是可以理解的，因為有時候要從邏輯上回答你為什麼此生如斯，並沒有答案。其他人則也承受了其所經歷的痛苦，並在別人也經受著相同的痛苦之時，幫助別人緩解這種痛苦。

 In the case of the Prophet SallAllahu Alaihi Wasallam, he went through every type of hardship that you can imagine. And because he went through every type of hardship that you can imagine, he recognized that hardship. 

就先知ﷺ而言，他ﷺ經歷過所有你能想象的困難。正是由於他ﷺ經歷過你能想象的每種困難，他ﷺ（才會在你經受之時）意識到（你正在經受）這種困難。

 Who was rejected more than the Prophet SallAllahu Alaihi Wasallam? Who was poorer than the Prophet SallAllahu Alaihi Wasallam? Who knew emotional vulnerability more than the Prophet, SallAllahu Alaihi Wasallam. The Prophet SallAllahu Alaihi Wasallam knew every type of pain and vulnerability.

誰比先知ﷺ遭到的拒絕更多呢？誰比先知ﷺ更貧窮過呢？ 誰比先知ﷺ更懂那種情感上的脆弱呢？先知ﷺ知道每一種痛苦和傷害。

 And because of that, it made him better equipped to care for people that otherwise would have no one noticed them when they were in that pain.

正因如此，他ﷺ才能更好地被賦予關懷那些身處痛苦之中的人的能力，因為那些人鮮獲別人關注。

 [music]

Allah Subh'anaHu Wa Ta-A'la mentions(51:19):

 حَقٌّ لِّلسَّائِلِ وَالْمَحْرُومِ

that the people who pray at night they have in their wealth, right for those who ask and those who don't ask those who are forbidden from asking.

真主說：（對夜間禮拜的人們）他們的財產中，有乞丐和貧民的份額。（51:19）

 And what that means is there are people that will ask you when they're in pain, when they're in need. And there are people that will be forbidden sometimes from their dignity, from their sense of shame that they don't want to ask for help. 

這意味著有些人會在其痛苦時，會在其貧窮時向你求助；而有些人則會礙於其尊嚴，礙於其羞恥心，不願尋求幫助。

 And if you are a person that prays at night and pays extra attention to your Lord, when others sleep then that equips you to have a greater lens to pay attention to people that others are not paying attention to during the day.

如果你在夜間禮拜，你在敬主之事上傾注更多，而夜間時其他人則在沉睡；那麼你就被賦予了一種更大的能力去“捕捉”，意即去關注那些在白天時不被其他人關注的人。

 And so the Prophet SallAllahu Alaihi Wasallam excelled at

 حَقٌّ لِّلسَّائِلِ وَالْمَحْرُومِ 

(51:19) at being there for those who had asked, and at being there for those who were prohibited, from asking by their circumstances.

因此，先知ﷺ提到：（對夜間禮拜的人們）他們的財產中，有乞丐和貧民的份額（51:19）。這些份額是那些尋求幫助的乞丐們的，這些份額是那些羞於其窘狀而未向人求助的窮人們的。

 And one of the things that Ali radiAllahu ta'ala Anhu mentions is that the Prophet SallAllahu Alaihi Wasallam relieved the people of three things. He would never degrade people or abuse them SallAllahu Alaihi Wasallam. So when the Prophets SallAllahu Alaihi Wasallam would mention people he wouldn't speak about them in a denigrating way.

阿里（願主喜悅之）還傳述過，先知ﷺ從三個方面使人們得到了緩和或減輕：（第一件事是）他ﷺ從不會貶低或辱罵他們。因此，當先知ﷺ提到別人時，他ﷺ不會在談論他們時抹黑他們。

 The second thing is that the Prophets SallAllahu Alaihi Wasallam would not look after people's awrats their private matters and their shameful things.

第二件事是先知ﷺ從不會刺探別人的私生活和使人們感覺羞恥的那些事。
You know, sometimes when you ask about people you're asking in an underhanded way, you want to know, Oh have you heard about this person? What's this person up to, and you go searching for their awrat to go searching for their faults. 

 
 
你知道的，有時候當你詢問關於另外一個人的事情時常是以一種私下的方式，你想問：哦，你聽說過某個人嗎？ 這個人怎麼怎麼了。你（其實）是在探尋他們的私生活，挑他們的毛病。

 And the Prophets SallAllahu Alaihi Wasallam would never ask about a person in a way of tadabbur awrat, going after their private matters or unveiling some of the shameful things that they do in private.

先知ﷺ絕不會歹猜（即，將某件事往壞了想）的方式，去猜測人們的私生活狀況，或是定義人們私下所做的那些令他們感覺羞恥的事情。

 And the third thing is that the Prophets SallAllahu Alaihi Wasallamsome would never speak except in matters that he hoped to be rewarded for. So, the Prophet SallAllahu Alaihi Wasallam would not harm you with backbiting or gossip.

第三件事是，如果不能從某件事中得到回賜（和祝福），先知ﷺ從不會說起這件事。因此，先知ﷺ不會誹謗或用流言中傷你。

 And even more than that the Prophets SallAllahu Alaihi Wasallam would not provoke a conversation perhaps that you would be shamed in.

甚至，先知ﷺ也不會發起任何一場可能令某人蒙羞的對話。

 But instead the Prophets SallAllahu Alaihi Wasallam would ask about people in a way of concern. So when the Prophet SallAllahu Alaihi Wasallam noticed you missing then he would ask about you not in a way of,“ Hmm……Have you heard about that person” but “have you heard about that person? Are they okay? I haven't seen that person……”

但是相反，先知ﷺ會以一種關懷的方式詢問他人的情況。因此，當先知ﷺ注意到你不在場時，他ﷺ不會以那種（私下偷摸的）方式問你“唉唉唉,你聽說了嗎，某某某怎麼怎麼了……”,而他ﷺ會（以光明關懷的方式）問：“某人最近怎麼樣了？他還好嗎？我有段時間沒見過那個人了。”

 

the Prophet SallAllahu Alaihi Wasallam also would see things in people that others would not see, Abu Huraira radiAllahu ta'ala Anhu has this narration where he says that I used to be so hungry, that I would sometimes pass out in hunger and I would tie stones to my stomach. And I would be too ashamed to ask anybody for anything. Abu Huraira radiALlahu ta'ala Anhu homeless for some time. He was from ahl-al Suffa and he could not ask people for something.

先知ﷺ也能注意到發生在某人身上的異樣，而別人則不會注意到這些細節。據艾布·胡萊賴（願主喜悅之）傳述，我有段時間很餓，有時還會因為飢餓而暈過去，（所以）我會把石頭綁在我的肚子上壓制這種飢餓感。我因害羞而不敢向人們索取什麼。艾布·胡萊賴（願主喜悅之）那段時間無家可歸，因為他來自阿哈爾·蘇法地區（偏遠貧窮地區），他（因感覺羞恥）而不能向別人尋求幫助。

 And he felt barred by his dignity and his modesty from asking people. So what did Abu Huraira radiAllahu ta'ala Anhu do instead?He asked questions to people, hoping that they would notice that something was off about him.

他因為自己的尊嚴和自己的謙遜的原因，而羞於問別人請求幫助。所以，艾布·胡萊賴（願主喜悅之）又是怎麼做的呢？ 他（願主喜悅之）就不斷地向人們詢問問題，以期透過這種方式讓別人能注意到他身上的不對勁。

 So Abu Huraira radiAllahu ta'ala Anhu said I went to Abu Bakr as-Siddiq radiAllahu ta'ala Anhu And Abu Bakr is Abu Bakr, He's a man radiAllahu ta'ala Anhu that's experienced some of the most difficult moments with the Prophet SallAllahu Alaihi Wasallam

因此，艾布·胡萊賴（願主喜悅之）說，我去找了艾布·拜克爾（願主喜悅之），艾布·拜克爾（願主喜悅之）是一位曾和先知ﷺ共同經歷過最艱難時刻的人。

 He's a man of generosity, a man of nobility.He's the best person after the Prophet SallAllahu Alaihi Wasallam. So Abu Huraira radiAllahu Anhu said I asked him a question about the book of Allah, I asked him a tafseer question. And he said, I knew the answer, but I was hoping that Abu Bakr would look at me and notice that I was hungry. Instead, Abu Bakr as-Siddiq radiAllahu ta'ala Anhu as amazing as he is, He answered the question and he went on his way 

他也是一個慷慨的人，又一個貴族。他是繼先知ﷺ之後的最善良的人。因此，艾布·胡萊賴（願主喜悅之）說，我向他（願主喜悅之）問了一個關於真主經典的問題，我問了他（願主喜悅之）一個經注的問題。艾布·胡萊賴（願主喜悅之）他說，我（當然）知道答案，但我希望艾布·拜克爾（願主喜悅之）能看多看一眼我，並注意到我餓了。相反，艾布·拜克爾（願主喜悅之）正如其本人那般驚人，（一回答完問題）就走了。

 So Abu Huraira radiAllahu Anhu said I went to the next person. who is the next person? Umar ibn Khattab radiAllahu ta'ala Anhu and I asked him a question about the book of Allah and I knew the answer, but I was hoping he noticed but he didn't notice at all. 

於是艾布·胡萊賴（願主喜悅之）說，我去找了下一個人。下一個是誰？是歐麥爾·伊本·卡塔布（願主喜悅之）。我問了他（願主喜悅之）一個有關真主經典的問題，我也知道答案，但我希望他能注意到（我的飢餓），但他（願主喜悅之）一點也沒有注意到。

 instead Umar radiAllahu ta'ala Anhu, And he is who he is. He answered the question and he moved on. So Abu Huraira radiAllahu ta'ala Anhu said while I'm in the state of despair and I am asking these questions that are not relevant to my hunger, hoping someone will notice, the Prophet SallAllahu Alaihi Wasallam walks by.

歐麥爾（願主喜悅之），這就是他（願主喜悅之）的風格。他（願主喜悅之）回答了問題後，也走了。 因此，艾布·胡萊賴（願主喜悅之）說，當時我很絕望，我仍在問著一些與飢餓無關的問題，從而希望有人能注意到我的飢餓。這時，先知ﷺ走了過來。

 
And I want to pause here, by the way, sometimes you see people that put out cries for help and you ignore those cries for help. Sometimes you might see someone tweet something or write something or post something that's not ordinary. And you let it go. You just overlook it.

這兒我得停一下再講這段故事，順便說一句，（生活中）有時你會看到有人在大聲疾呼尋求幫助，而你卻選擇忽略了那些求助的聲音。有時，你可能會注意到某人發了推文或寫了某事又或釋出了某篇文章，而那些內容有些與以往有些不同，但你卻輕輕掃過，但你卻選擇忽略了它。

 But if someone's acting or speaking in a way that's not ordinary, if you love that person you should be concerned and ask about that person.

（其實）如果某人行事或說話的方式不同以往——如果你愛那個人——你應該關心並詢問一下那人怎麼了。

 The Prophets SallAllahu Alaihi Wasallam walks by Abu Huraira radiAllahu ta'ala Anhu, and he ﷺ looks at him and he smiles at Abu Huraira radiAllahu ta'ala Anhu and he says Aba Hir, So he shortened his name, which is a means of putting him at ease SallAllahu Alaihi Wasallam by calling him, by a shortened version of his nickname.

先知ﷺ經過艾布·胡萊賴（願主喜悅之）時，他ﷺ看了一眼他（願主喜悅之），並對艾布·胡萊賴（願主喜悅之）報以微笑，他ﷺ叫了一聲“阿巴·赫爾”——叫別人暱稱是一種讓人放鬆的方式，先知ﷺ用了簡化後的暱稱。

 And Abu Huraira radiAllahu Anhu say #labbayka ya Rasullilah#, Here I come O ya Rasullilah, here I am. What is it ya Rasullilah? He says, follow me.

艾布·胡萊賴（願主喜悅之）說：“真主的使者ﷺ啊，我來了。真主的使者ﷺ啊，我在這兒。有什麼事嗎，真主的使者ﷺ？”他ﷺ說，跟我來。

 So Abu Huraira radiALlahu ta'ala Anhu says I followed the Prophets SallAllahu Alaihi Wasallam. And the Prophets SallAllahu Alaihi Wasallam took me to this person's house. And we were served with Laban. The Prophets SallAllahu Alaihi Wasallam took that pitcher of Laban, of yogurt. And he let it go around the room to everybody else. And I was afraid that nothing would be left for me until it got to me and the Prophets SallAllahu Alaihi Wasallam said drink O Abu Huraira. And he said, I drunk and the Prophet SallAllahu Alaihi Wasallam said, keep drinking.

所以艾布·胡萊賴（願主喜悅之）說，我跟著先知ﷺ往前走。 先知ﷺ將我帶到他ﷺ自己的家裡。當時他ﷺ用酸奶招待了我們（同行的幾個人）。先知ﷺ拿起酸奶罐，又讓酸奶繞著房間依次傳給其他人（喝）。當我還在擔心可能到我這兒就沒了的時候，酸奶傳到了我這。先知ﷺ說，“喝吧，艾布·胡萊賴（願主喜悅之）”。他（願主喜悅之）說，於是我喝了。先知ﷺ又說，“接著喝。”

 And he said, I kept on drinking, drinking drinking until I could drink no more. And  he Prophet SallAllahu Alaihi Wasallam said Aba Hir, I said labbayk ya Rasulillah, here I am O messenger of Allah. He said, are you full? Abu Huraira radiAllahu ta'ala Anhu said I'm full ya Rasulillah. So then the Prophets SallAllahu Alaihi Wasallam took and he drank from it as well. SallAllahu Alaihi Wasallam

他（願主喜悅之）說我一直在喝，一直喝，直到我再也不能喝為止。先知ﷺ叫了聲“阿巴·赫爾”，我回了句“真主的使者ﷺ，我在這。” 他ﷺ問，“你飽了嗎？艾布·胡萊賴（願主喜悅之）”。他（願主喜悅之）回答說，“飽了，真主的使者ﷺ。”於是，先知ﷺ接過罐子，並也從裡面喝了酸奶。

 

So the Prophet SallAllahu Alaihi Wasallam would see in you pain or hunger or despair or need when others would not because he's been there SallAllahu Alaihi Wasallam. 

所以先知ﷺ會看到你的痛苦，飢餓，絕望或其他需求，而其他人卻不能看見，因為他ﷺ也曾經像你一樣（經歷）過。

 He's been hungry before. He's been rejected before. He's been that person that no one would take in before. And so the Prophets SallAllahu Alaihi Wasallam made it a point to be a comfort to those that were in that similar situation.

他ﷺ也飢餓過，他ﷺ也被拒絕過，他ﷺ也曾經不被所有人接納過。因此，先知ﷺ促使自己成為那個替那些身處類似情況下的人提供安慰的人。

 And one of the most touching stories in that regard is the situation that the Prophet SallAllahu Alaihi Wasallam was more familiar with than anyone else, which is the death of a child. 

有關這個方面，最令人感動的故事之一，——其中的感受先知ﷺ比其他任何人都更加同感（譯註：先知ﷺ失去過很多孩子）——那就是（面對）孩子的夭折。

 There was a man that used to come to the gatherings of the Prophet SallAllahu Alaihi Wasallam And he had a child, a son that the Prophet SallAllahu Alaihi Wasallam loved a lot. And this was a child that was frequent in the masjid. And this man loved his son. And he would bring him and the Prophets SallAllahu Alaihi Wasallam would play with him. everyone would play with him and the man goes missing. He stopped coming to the masjid.

曾經有一個男人常來參加先知ﷺ的學習小圈子，而他有一個男孩；先知ﷺ也很喜歡這個小男孩。這個男孩經常在清真寺裡玩耍。這個男人也非常愛他的兒子。他來（清真寺）時會帶著小男孩，而先知ﷺ則常會陪他一起玩兒。每個人都會和孩子一起玩。後來這個男人消失了一段時間。（因為）他不再來清真寺裡了。
The Prophet SallAllahu Alaihi Wasallam said, where is he? And he asked again, out of concern. Said, “Ya Rasulillah, his son”. He said, what happened to a son? So the son passed away Prophets SallAllahu Alaihi Wasallam, immediately. He says, let's go visit him. He goes to the man and he sees the man and intense sadness. 

先知ﷺ問說，那個人在哪兒？然後出於擔憂他ﷺ又再次詢問起他。（於是）有人回答說，“真主的使者ﷺ啊，他的兒子……。” 他ﷺ又問：“他的兒子怎麼了？”“ 他的兒子歸真了。”先知ﷺ立即說，“讓我們去拜訪一下他吧。”（於是）他去了那個男人家裡，見到了那個（因喪子之痛而）處於悲傷之中的男人。

 And he says, you know what happened? And he says, my son died. And the Prophet SallAllahu Alaihi Wasallam tells him aren't you pleased that on the day of judgment, that you will find your son standing in front of every gate of Jannah that you want. And you can enter in any gate that you choose. subhanAllah

你知道當時的情形嗎？那個人，他說：“我的兒子死了。”然後先知ﷺ告訴他：“在審判日，你會發現天園的每一扇大門都為你的兒子敞開，難道你不感到高興嗎？你想選擇哪扇門都可以進入天園。”贊主清淨超絕！

 The man was shocked. He said, of course ya Rasulillah, of course the messenger of Allah. And he says to the prophet SallAllahu Alaihi Wasallam, is this just something for me? Is this for everyone Prophets SallAllahu Alaihi Wasallam. This is for everyone. This is for the entire ummah, this gift. 

那人震驚了。他說，“當然（高興），真主的使者ﷺ。當然（高興），真主的使者ﷺ。”他又問先知ﷺ說：“這樣的待遇只有我有嗎？還是所有人都得償如此？”（先知ﷺ回答說）“每個（痛失兒女的）人都是如此。我們整個社群裡的人都是這樣。這是一件（真主的）禮物。

 But subhanAllah. Think about the Prophets SallAllahu Alaihi Wasallam, looking for that man. He looked for hunger. He looked for sadness. He looked for rejection. He looked for those who would not ask so that he could be a source of relief for them, because that is the epitome of the ihsan the excellence of the Prophet SallAllahu Alaihi Wasallam.

贊主清淨超絕！但是想想先知ﷺ，他ﷺ去探訪那個人。他ﷺ去找那些飢餓之人。 他ﷺ去找那些悲傷之人。他ﷺ去找那些遭受拒絕之人。他ﷺ尋找那些（因各種原因）而不能主動尋求幫助的人…… 以便他ﷺ自己可以成為他們的痛苦擺渡人，因為這也是先知ﷺ至善人格的縮影。




[Music] 

字幕由MUHSEN (www.muhsen.org)提供，由易卜拉欣整理，由AbuAhmad校譯。
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穆斯林教育｜當你向先知默罕默德ﷺ伸出求助之手 （翻譯來自YAQEEN INSTITUE)
 
"Meeting Muhammad ﷺ (齋月特別系列)" 由YAQEEN INSTITUE出品，為2021年齋月的特別系列；延續了前兩部專輯（第一輯以“真主喜悅......”為主題，第二輯以“天使”為主題）製作優良、老少咸宜的傳統，是這個時代不可多得的作品，該系列以積極的態度討論了穆斯林社群如何應對誤解和偏見，以及怎樣塑造如先知ﷺ一樣的完美人格這一宏觀主題。
 
 
Imam Ibn Taymiyyah Rahimahullah, he said that, "Even your shadow leaves you in the dark." And we feel that, at times when we're most in need, that the people that we thought we could count on are not there. And that drives you to Allah Subh'anaHu Wa Ta-A'la, that drives you to call upon Allah. And hopefully it causes you to reflect in a way that you don't abandon people, the way that you felt abandoned in your time of need. That you will rise to the occasion to be there for people.

伊玛目伊本·塔伊米亚·拉希穆拉说：“即使是自己的影子，也会在黑暗之中离我们而去。” 我们常会感受到，在那些我们最需要帮助的时候，我们原以为可以依靠的人却不在那儿。 然后你会转而向真主，呼唤真主（的援助）。令人倍感希望的时，你开始反省不再忽略别人的求助，因为你曾经感受过孤立无援时的绝望。你会在人们有需要时挺身而出。

 And one thing about the Prophet SallAllahu Alaihi Wasallam is the way he made you feel and the attention that he gave you, and the way that he looked at you, and the way that he joked with you; all of that was there

有关先知ﷺ，（我们知道的）是他ﷺ使你感受到帮助的方式，他ﷺ所给予的关注，他ﷺ关注你的方式，以及他ﷺ和你开玩笑的方式，所有的一切都陪伴着你

 but what was also there was that the Prophet SallAllahu Alaihi Wasallam would not leave you in your time of need, even if his need was greater than yours.

还有就是，先知ﷺ不会在你需要援手时离你而去，即使实际上他ﷺ比你更需要援手。

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 You find this as a trait of the Prophet SallAllahu Alaihi Wasallam, in Mecca, even under persecution, right? Where this man from afar comes to the Prophet SallAllahu Alaihi Wasallam to complain to him about a debt that was owed to him from the same people that were oppressing the Prophet allAllahu Alaihi Wasallam.

你会发现这是先知ﷺ的特质，因为在麦加时期，即使处于迫害之下的他ﷺ仍是如此。当时有个远方的人前来找先知ﷺ，向他抱怨起一位欠他债务的人，而这个人正巧是迫害先知ﷺ的人。

 And the Prophet SallAllahu Alaihi Wasallam takes this man who he doesn't even know, to the door of Abu Jahl, who he knew very well, who used to torture the Prophet SallAllahu Alaihi Wasallam, and murder his companions, and demand that Abu Jahl pay the man back.

先知ﷺ仍然把这个他素不相识的人带到阿布贾哈尔的门口；先知ﷺ跟阿布贾哈尔很熟，而阿布贾哈尔却是那个折磨过先知ﷺ的人，而且他还杀害了先知ﷺ的多个同伴，但他ﷺ仍然要求阿布贾尔哈偿还该人债务。

 So how was it then for people, that knew the Prophet SallAllahu Alaihi Wasallam, when you had established a relationship with him?

那么，对于与先知ﷺ认识的人呢，当你与他ﷺ已经建立联系之后，情况又何何呢？

 First and foremost, Jabir radiAllahu ta'ala Anhu says the the Prophet SallAllahu Alaihi Wasallam was never asked for anything to which he responded no. The Prophet SallAllahu Alaihi Wasallam would always do something. He would always say something, SallAllahu Alaihi Wasallam.

首先，贾比尔（愿主喜悦之）传述说，先知ﷺ从来没有对别人所提的要求说过“不”。他ﷺ绝对会做点儿什么。他ﷺ总会说点什么（安慰的话）。

 Now, he had to apportion the attention that he gave to certain things, but the Prophet SallAllahu Alaihi Wasallam never fully dismissed the person.

即使，他ﷺ不得不因此而从专注的事情上分身出来（回应别人的要求），他ﷺ也从来没有不耐烦地草草打发那个人完事。

 And that starts off, by the way, with his charity. And even if a person took something from the the Prophet SallAllahu Alaihi Wasallam in a harsh manner, the Prophet SallAllahu Alaihi Wasallam did not respond in like manner.

顺便说一下，这源于他ﷺ的慈善之心。即使有人粗鲁的从先知ﷺ那里夺走了什么，他ﷺ也从不会以类似恶劣的方式来回应。

 Anas radiAllahu ta'ala Anhu says, I was walking with the Prophet SallAllahu Alaihi Wasallam one time. And he was wearing a mantle of najran. with a thick border.

艾乃斯（愿主喜悦之）传述说，我有次和先知ﷺ同行。 他ﷺ穿着一件领边儿很厚的袍子。

 So he had this garment with a very thick border and this bedouin man came to the Prophet SallAllahu Alaihi Wasallam, and he started to pull at that mantle so violently that he left marks on the neck of the Prophet SallAllahu Alaihi Wasallam.

他ﷺ的那件衣服边领边很厚，而一个贝都因人来到先知ﷺ身边，就开始非常暴力地拉扯那件袍子，以至于在拉扯时，先知ﷺ的脖子上被勒出了血痕。

 And he was saying a'tuni mim a'taqAllah, give me from what Allah gave to you. And he said that the Prophet SallAllahu Alaihi Wasallam, he turned to him, he smiled at him.

他嘴里还嘟囔着，把真主给你的好东西送我吧。他那样叫着。这时先知ﷺ转向他，对他微笑。

 And then the Prophet SallAllahu Alaihi Wasallam simply took off that burdh, that mantle, and he gave it to the man, SallAllahu Alaihi Wasallam

然后，先知ﷺ简单地脱下了那件袍子，并把它递给了那个人。

 And on top of that, Anas radiAllahu ta'ala Anhu said, he ordered for him a portion of the sadaqah, a portion of the charity. So if someone asked the Prophet SallAllahu Alaihi Wasallam #as sa'il# the Prophet SallAllahu Alaihi Wasallam would give, and that was not always monetary.

最重要的是，艾乃斯（愿主喜悦之）说，他ﷺ为自己预备的是一份捐献，一份慈善。 因此，如果有人向先知ﷺ索取什么，先知ﷺ就会给他，当然那并不总是财物之类的。

 The Prophet SallAllahu Alaihi Wasallam would intervene on behalf of anyone that asked for his intercession.

先知ﷺ也会代表那些请求他ﷺ仲裁的人去调解矛盾。

 We already mentioned that, especially with the orphans, the Prophet SallAllahu Alaihi Wasallam would intervene on their behalf for anything, because they were the most susceptible to exploitation. The smallest disputes, the Prophet SallAllahu Alaihi Wasallam would be brought in and he would intervene, SallAllahu Alaihi Wasallam.

我们已经提到过，先知ﷺ会代表，特别是代表孤儿们，来调解大小事务，因为他们才是最易受到剥削的人群。哪怕最小的纠纷，先知ﷺ也会介入，并参与调解。

 If there was a territory dispute between neighbors about where a garden starts or finishes, the Prophet SallAllahu Alaihi Wasallam would intervene, and he'd try to make peace between the neighbors.

如果邻居之间发生了宅院的边界争议，比如园子从哪里开始，从哪里结束等，先知ﷺ也会参加调解，他ﷺ也会尽力使邻里和睦。

 If you had a debt that you needed to be paid, if the Prophet SallAllahu Alaihi Wasallam could not pay the debt on your behalf, the Prophet SallAllahu Alaihi Wasallam would go to the one that you owed the debt to, and he would encourage him to be lenient towards you. 

如果你有债务需要债还别人，而先知又ﷺ不能代你偿还的话，先知ﷺ会找到债权人，劝他对你再行宽限。

 If you needed to get married, the Prophet SallAllahu Alaihi Wasallam would look for a spouse for you.

如果你想要结婚，先知ﷺ会帮你寻找（合适的）对象。

 If you had a marriage dispute, the Prophet SallAllahu Alaihi Wasallam would try to help you in your marriage dispute. 

如果你有婚姻纠纷，先知ﷺ会尽力帮你解决。

 And these are, again, with people that were not considered from the nobility of Medina, or people that are famous in the seerah.

而且，这些（来寻求帮助的）人，严格意义上来讲，都不算麦地那的地位高贵之人，亦非江湖名流。

 These are just people that the Prophet SallAllahu Alaihi Wasallam saw as his brothers and sisters in need. And he always responded to the call, SallAllahu Alaihi Wasallam, and he taught and lived this as a form of worship.

他们只是一些在先知ﷺ看来是困难之中的兄弟和姐妹们。他ﷺ总是有求必应。他ﷺ也言传身教，以身作则，将其形成崇拜真主的一种形式。

 #Wala'in amshi ama akhil nifi haja ahabul ilaya min in a'taqifa fi hadhil masjidi shahra# for me to go out there and to walk with my brother in his hour of need is more beloved to me than doing i'tikaf, than secluding myself in this masjid, meaning the masjid of the Prophet SallAllahu Alaihi Wasallam, for an entire month.

“对我ﷺ来说，当我ﷺ的兄弟需要帮助的时候，去他那里并陪他一起走走，这比我在清真寺整月静坐（坐静）更贵重。”

 Think about that.

你可以想一下这些话的意义。

 And one of the beautiful descriptions of the Prophet SallAllahu Alaihi Wasallam in that regard is the way that he would do so. Abdullah ibn Awf radiAllahu ta'ala Anhu, he says #wala ya' nafu an yamshi amal amralati wal miskeen fa yaq diya lahul haaja# that the Prophet SallAllahu Alaihi Wasallam was not too proud to be seen walking with the widow, and walking with the orphan, walking with the poor person; all the way until he fulfilled their need.

关于这个方面，还有一次对先知ﷺ的优美描述便是，他ﷺ乐意这样做（而非沽名钓誉等）。阿卜杜拉·本·奥夫（愿主喜悦之）传述说，先知ﷺ并没有只是因为被看到与寡妇同行，与孤儿同行，与穷人同行，而沾沾自喜。（相反）他一直这样做着，直到他ﷺ满足了别人的需求。

 So you could see the Prophet SallAllahu Alaihi Wasallam as a common sight in Medina carrying someone's load.

因此，你可以见到先知ﷺ在麦地那只是一个普通人的形象，因为他ﷺ的肩头常常帮别人扛着东西。

 You could see the Prophet SallAllahu Alaihi Wasallam assisting the elderly woman to her home to carry her groceries from the marketplace.

你可能会看到先知ﷺ在帮助一位老妇人扛着一袋从市场上购置的杂货回家的场景。

 You could see the Prophet SallAllahu Alaihi Wasallam doing all of these tasks that were considered low for the lowest person in Medina.

你可能会看到先知ﷺ所做的这些事，都是些被看作是麦地那地位极低之人所行的低等事务。

 But the Prophet SallAllahu Alaihi Wasallam was honored to do them.

但是先知ﷺ做这些时，却感到很荣幸。

 And one of the most beautiful narrations in this regard, and subhanAllah, we often hear this narration paraphrased, but really the context of this and the response of the Prophet SallAllahu Alaihi Wasallam is just so beautiful and tells you so much about him, SallAllahu Alaihi Wasallam.

有关于这个方面，还有一段最感人的传述是，赞主清绝，我们也经常听到这段传述的演绎，但实际上，这段传述的背景故事和先知ﷺ的当时的回应是那样的优美，也向你更多地展示了他ﷺ的另一面。

Anas radiAllahu Anhu says, there was this woman, #kaana fi aqbiha shay#, she had a mental illness and that's significant, right? That she came to the Prophet SallAllahu Alaihi Wasallam, and she had a mental illness, and the Prophet SallAllahu Alaihi Wasallam could have easily dismissed her, right? And she comes to the Prophet SallAllahu Alaihi Wasallam and she says, ya Rasullilah, #inna li ilayka haaja#, I need you, ya Rasullilah, I need something from you.

艾乃斯（愿主喜悦之）说，有一个女人，她患有一些精神上疾病，那是很明显的，对吧？那个女人来找先知ﷺ，而因为她有精神疾病，先知ﷺ原本可以轻易地打发走她，对吧？（但没有）她找到先知ﷺ，说，真主的使者ﷺ啊，我需要您（的帮助），真主的使者啊，我需要得到您的帮助。

 You know how the the Prophet SallAllahu Alaihi Wasallam responds to this woman?

你知道先知ﷺ是如何回应这个女人的吗？

 He responds with such love and such attention. He says, #yaa umm fulan, khudi ay turuqu shi'di faqumu fihi hata uqu ma'aqi#, he said, oh, mother of so-and-so, pick any place in Medina, choose any path that you want me to be in, and I will go exactly where you call me to. Call me to any place, call me to any task, and I will go there with you, #fatan tariqu bihi hay tu sha'at# she would take the Prophet SallAllahu Alaihi Wasallam wherever she wanted in Medina.subhanAllah, how beautiful is that?

他ﷺ回应时，满是爱怜，满是关心。他ﷺ说，哦，某某人的母亲啊，您说个麦地那的地方吧，您想让我去哪儿，走哪条路，我都会按您说的照做。不论去哪，不论做什么，我都会陪您去。（想一下）她（一个精神疾病患者）可以要求先知ﷺ跟她去麦地那的任何地方，那个画面多么感人，对吧？

 The most important man in society, and this woman could come to the Prophet SallAllahu Alaihi Wasallam and she could say to the Prophet SallAllahu Alaihi Wasallam, I wanna go here, I wanna go here, and the Prophet SallAllahu Alaihi Wasallam would go with her all over Medina to do whatever she needed, and not once did the Prophet SallAllahu Alaihi Wasallam remove that comforting smile from his face, or make her feel like she was insignificant, or she was a burden upon him.

他ﷺ可是当时那个社群里那个最高贵的人ﷺ啊，而这个（患有精神病的）女人可以来找先知ﷺ，她还可以对他ﷺ说，我想去这儿，我想去那儿，而先知ﷺ都会陪着她在麦地那城里去做她想做的事。而这个期间，先知ﷺ那令人抚慰的微笑，一次也未从他ﷺ的脸上褪去，也没有使那位妇人感觉自己是微不足道的或是别人的累赘。

[Music] 

字幕由MUHSEN (www.muhsen.org)提供，由易卜拉欣整理，由AbuAhmad校译。
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伊瑪目講座｜ 戴頭巾是古蘭經的規定嗎？
 

That’s Messed Up是Bayyinah Institute於2015年推出的影片系列，主講人為努爾曼·阿里·汗（Nouman Ali Khan），共八集。此係列以咖啡館為敘事背景，透過交談式對話探討了穆斯里姆群體中一些極為常見卻又易被忽略的問題。對話以經訓、經注、詞源等為基點，對諸多疑惑進行詳盡迴應，並細緻剖析了表象之後的深刻內涵。本號僅展出影片翻譯文稿，且為了便於閱讀，做了相應口語變形及整合。


在這周課後，我收到數封郵件。其中，一位女士以極長篇幅的言論，稱其在《可藍》中從未閱及遮蓋頭部的內容。她說：“我讀了第二十四章——《光明章》的經文內容（24：31），其中用“خمار”一詞表‘遮蓋’之意。我對此詞進行了查閱，詞典稱其指“披巾或面紗”一類物品，完全無‘遮蓋頭部’之意。”

（閱至此處）我開始思考：這是一個普遍性的困惑，還是僅存於此封郵件中的特例？稍稍深究之後，我發現這實則是一個極為普遍的問題，很多人都認為這節經文與“遮蓋頭部”絲毫無關。因此，我真心意求以合理方式對這一問題進行闡釋。我無意迫使她人佩戴頭JIN，因為這是她們的個人選擇。然而，若我們論及《可藍》的內容時，須以坦誠之態待之。有人會根據自己的意願為其附加本不具有的含義，也有人對此確實一無所知、極為困惑。於我而言，我更願假定持此困惑的人是出於知識之匱乏或深受已閱之物的導向，而非其本人心懷惡意或另有所謀。

阿拉伯語的絕妙之處就在於，僅僅對於“遮蓋頭部”一事，就有九個完全相異的詞彙可供選擇，例如：“مقنعة”、“مغفار”等。而在這批詞彙中，“خمار”只是其中之一。如何進行擇選？這取決於你想借詞表達“遮蓋”到何種程度，是遮蓋到下頜，還是前胸，還是腰間……根據遮蔽長度的不同，每一詞都有其特定的含義。

我們通常慣用“حجاب”（hijab）一詞表示頭JIN，但該詞事實上並非表示“遮蓋頭部”，它主要指代“障礙物/屏障”，因而一堵牆、一卷簾都可被稱作“حجاب”。由此，後人將“حجاب”一詞創造性地用於表達“遮蓋頭部”，但它其實並非《可藍》的用詞，也非阿拉伯人曾經的慣用詞。

在此節經文中，真宰用“خمار”表示遮蓋。其中極為精妙的一點在於，這一詞語本身就已含有“遮蓋頭部”之意，它所指的遮蓋範圍包括頭部及其他部位（＞頭部）。在伊斯拉姆到來之前，阿拉伯人就已經在使用這一詞彙。“خمار”也曾用於男性，即：若他們的纏頭布太長，垂至近中腹之位，它們也被稱為“خمار”。

女性則有不同的著裝風尚。在伊斯拉姆未臨之前，她們曾頭戴亮色布帕，將其末繫於腦後的馬尾辮中，一直懸至後背中央。她們使其帕尾垂於身後而非胸前，這種配物也被稱為“خمار”。《古蘭經》中與之相關的經文稱：“叫她們用面紗遮住胸膛”[1]，言下之意為：“خمار”仍需佩戴，即頭部仍保持遮蓋；但不同以往之處在於，除了頭部以外還需再遮住胸膛，因此只是對遮蔽長度有了新的要求。

有人辯稱道：“不然，‘خمار’只有‘披巾’之意而不表‘遮蓋頭部’。”然而，你對“خمار”一詞真的熟悉嗎？事實上，該詞也有“酒”的意思。那麼，為何“酒”也會被稱作“خمر”呢？因為它使人上頭，使人頭部錯亂、喪失理智。“خمر”字面意思為“遮蓋”，但它表“酒”時則表示頭腦混亂、神志不清。即：飲酒後，你的頭腦就如同被某物遮住了一般。這便是此詞的部分詞意。

我們且先談其阿語詞意，暫不論其伊斯拉姆宗教意義。早些時候，有些馬匹毛色奇特，頸部以上為白，以下全棕，此類馬種亦被稱作“متخمر”，即它們好似戴有“خمار”一般。那麼，在此情形下，用“披巾”之意還解釋得通嗎？難道馬匹會披戴披巾？因此，該詞意在強調遮蓋的長度，即：從頭部至頸部的位置，這也是他們用“خمار”一詞指稱這些馬匹的原因。

由此可見，意義其實已含於語言本體之中（“遮蓋頭部”的含義已經蘊含於“خمار”一詞當中）。不幸的是，當這句經文被譯作“叫她們用面紗遮住胸膛”時，這裡的“面紗”（veil）可以被理解為“披巾”或其他任何樣式的布巾，絲毫看不出“遮蔽頭部”之意。然而，阿語原詞本身卻有這層含義。因此，許多類似困惑的出現僅僅因為人們對原用語言不夠重視，而很多譯本也極度簡化了這一問題，人們才開始斷然得出結論。

然而，即便其中的來龍去脈已被闡清，仍會有人持如此想法：“我的穿戴自由容不得你來指手畫腳！”我也並非意欲對你指手畫腳，我只願人們知道：《古蘭經》中擇用了什麼詞語，它們在阿語中有何含義，我們應如何理解。倘若你持有更佳證據，或認為其在阿語中有另類含義，或許你可以告知我。 view all

魔鬼是人類的公敵

一卅柯 · 韓文成 編譯

讚頌安拉仁慈地啟發信民領悟主的偉大完美屬性，主對信民的慈愛勝過孕育和養育人類的母性之愛，只有自絕於主和認敵為友的薄福者才會喪失主的慈憫。

衷心讚美我主無限美好吉祥，讚美主賜給我們的浩蕩洪恩；我見證只有安拉是應受崇拜的主，獨一無二的主，萬物毀滅後唯一永生不滅的主；我見證先知穆罕默德是受主保護而在任何情況下言行不背離正道的人，願主永遠賜福安於他和聖裔、聖妻、聖伴們！

安拉的僕民啊！

我囑告你們和我自己要敬畏強大無比、施恩無限的主，對主的敬畏是人類在復生日最好的伴物。至尊主說：“信士們啊！你們要虔誠地敬畏安拉，只應以順從者的身份死亡。”（3：102）

各位信士： 至尊主將人的尊嚴造化於服從主的命令之中，除此之外尋求尊嚴只會適得其反。我們應汲取魔鬼易卜劣廝遭主棄絕的教訓，它因狂妄自大而拒絕向人祖阿丹叩頭行禮，從而違抗和背叛了主，所以被主逐出天界永受詛咒。易卜劣廝在接受考驗時被要求給人祖叩頭，但它竟然批駁造物主的智慧，事後卻毫無悔意，也沒有求主寬恕和表示道歉。而人祖阿丹在接受考驗時因吃禁果犯錯後，便誠惶誠恐地向主表示懺悔，並立即停止犯罪和悔過自新。

我們都是阿丹的子孫，應像人祖一樣，不做對主不敬的大不義之舉，那些生性喜歡反省懺悔的人說明已獲得最好的品質。

穆斯林應該牢記：魔鬼為了復仇（因人而遭天譴）特意給人設定了七道障礙，它總想在一道障礙下一舉擊敗人類，只有當其慫恿人去幹犯非法嫌疑和放縱慾望的伎倆不起作用時，才會不甘心地退居下一道障礙以繼續阻擊人類。

第一道障礙：否定造物主和先知（主賜福安）所傳達的一切。一旦魔鬼在第一道障礙前輕而易舉地使人背叛了主，它就會因仇恨之火得以宣洩而深感快意。如果有人在主的護佑下心靈獲得引導，從而跨越了此道障礙，魔鬼便會在下一道障礙伺機進攻。

第二道障礙：以伊斯蘭之名搞異端行為。魔鬼唆使人給正教製造各種異端現象，就像從麵糰中抽出頭髮一樣輕易地使人脫離正教。因此蘇夫揚·掃瑞（主降慈憫）說過：“比起違抗主命，易比劣廝更喜歡異端行為，人在違抗主命後會產生悔意，而對異端行為不知悔改。”（《埃斯百哈尼聖訓錄》、《白亥給聖訓錄》）如果有人獲得主的特恩而以遵守聖行透過了這道障礙，魔鬼便在下一道障礙進行反撲。

第三道障礙：觸犯大罪。魔鬼在犯罪者眼裡美化惡行，使其以犯罪為樂。如果有人獲得主的保護而沒有犯罪，或以反省和懺悔越過了這道障礙，魔鬼便退到下一道障礙進行伏擊。

第四道障礙：小錯不斷。魔鬼用假話矇騙人說：大錯不犯，小錯無妨，它誘使人小錯不斷習以為常。這樣一來，犯了大罪而虔誠悔過的人，反而比小錯不斷而不知悔改之人的結局要好。真所謂誠心懺悔無大罪，常犯小錯無小罪。

主的使者（主賜福安）說過：“你們要避免犯小錯誤，常犯小錯就如山民撿柴禾，這兒一根，那兒一根，積攢起來就能用它做熟飯。常犯小錯的人最終就會因其而遭毀滅。”（塞海里·本賽爾德·薩義迪傳述《艾哈邁德聖訓錄》第22875 段）如果有人因謹慎小心和知錯就改而跨越了這道障礙，魔鬼就在下一道障礙進行迷惑。

第五道障礙：沉湎於無謂瑣事。魔鬼讓人整天忙於無謂的瑣事而無暇顧及主要功課，然後逐漸放棄聖行和主命之事，它會盡可能地讓人喪失可以獲取最高回賜的機會，一旦人們真正明白自己行為的價值，就絕不會錯失以此接近主的善功的機會。如果有人在主的指引下，依靠真知灼見和對善功的正確認識而從這一障礙中得救，魔鬼就會在下一道障礙等待時機。

第六道障礙：捨本求末。魔鬼假意向人示忠，令人做事不分主次、本末倒置，最後得不償失。如果有人因為清楚在主跟前行為的優劣等級，而從此道障礙中脫險，魔鬼就只好寄希望於最後也是最艱難的一道障礙。

第七道障礙：動用其軍隊和爪牙採用各種手段對人進行迫害。這將給人帶來難以承受的痛苦和災難，魔鬼會不遺餘力地藉此迫使人放棄改善心靈和服從主的命令，所以至尊主在神聖的《古蘭經》中說道：“惡魔是你們的仇敵，你們要以它為敵，它只能召喚其黨羽成為火獄的居民。”（35：6）

願主保佑我和你們嚴格遵守《古蘭經》中的命令，使我們遠離妨礙正道和通向火獄的魔鬼之路。

我講你們聽，祈望主饒恕我和你們的所有罪孽和過錯，大家向主懺悔求饒吧！主是至恕至慈的。

第二部分

讚頌主使愛成為追求所愛者的動力，激勵人心向往和追求各種完美的善功。我見證只有安拉是應受崇拜的主，獨一無二的主，我只認他為主，除他之外從不另尋保護者和監護者；我見證先知穆罕默德是主的召喚正信、引領正道、導向天堂的使者，願主永遠賜福安於他和聖裔、聖妻、聖伴們！

安拉的信民啊！

我囑告你們和我自己要敬畏萬世之主——安拉，因為這是安拉下達給全人類的最高指示。

各位教胞： 對付魔鬼的合法方式，就是與之為敵令其懊惱，正如至尊主在形容其使者和聖伴們時所說的：“他們在《引吉勒》中的比喻，就像穀物發芽，茁壯成長，昂然挺立，使播種者賞心悅目，而使不信者怒火中燒。”（48：29）

安拉在天經中描述聖戰者的特點時，說他們是觸怒叛逆者的人：“麥地那人及其四周的阿拉伯人不該躲在安拉的使者後面，不該只顧自己而不顧他的安危。因為凡是他們為安拉而遭受的乾渴、辛苦和飢餓，他們所邁出的觸怒不信者的每一步，以及從敵人那裡所繳的每一項收穫，都被作為善功記錄下來，安拉絕不讓行善者徒勞無酬。”（9：120）

觸怒不信者的舉動是讓主喜悅的一項行為，更何況是觸怒魔鬼之舉呢？為此教法規定禮拜者在拜中出錯時，要補叩兩個頭以羞辱魔鬼，如先知（主賜福安）所說：“如果你們有人在拜中懷疑出錯，無法確定禮了三拜還是四拜時，那就去疑立信，然後在出拜前補叩兩個頭。如果禮了五拜，補叩算作向主求情；如果禮了四拜，補叩算作羞辱魔鬼。”（艾卜賽義德·胡德瑞傳述《穆斯林聖訓錄》第571段） 所以，每當魔鬼唆使你犯錯時，你就以悔過自新和向主求饒來羞辱它，可千萬不要成為魔鬼手中的玩物。

至仁主的僕民啊！ 安拉命令你們履行一件永恆的主親自倡導、日夜贊主不絕的眾天神緊隨其後、人類和精靈理應跟從之事，主為了彰顯和突出先知的地位而教導我們說：“安拉和他的天神們在祝福先知，信士們啊！你們應當為他祈福，應當向他祝安。”（33：56） 先知（主賜福安）也說過：“誰祝福我一次，安拉必祝福他十次。”（《穆斯林聖訓錄》第408段）

主啊！求您賜福先知穆罕默德及其後裔，猶如您曾賜福先知伊卜拉罕及其後裔一樣；求您賜吉祥於先知穆罕默德及其後裔，猶如您曾賜吉祥於先知伊卜拉罕及其後裔一樣，萬世幸福吉祥！您是永受讚揚、永遠光榮之主。

主啊！求您喜愛具有卓越功績和崇高地位的四大正統哈里發及正道領袖：忠誠者艾卜拜克爾、英明者歐麥爾、兩聖女之婿奧斯曼、兩聖孫之父阿里；主啊！求您喜愛先知聖潔的聖裔和聖妻們，求您喜愛人中的英傑 —— 聖伴們。

主啊！求您饒恕所有的男女信士和穆斯林，寬恕他們中的活人和亡人；主啊！求您賜予我們所有的福，今世和後世的福，我們所知和未知的福；求您護佑我們免遭所有的禍，今世和後世的禍，我們所知和未知的禍；主啊！求您賜予我們您的僕人和先知求過的福，求您護佑我們免遭您的僕人和先知求免的禍；主啊！求您賜給我們天堂和通往天堂的言行，護佑我們免遭火獄和通往火獄的言行；求您使一切定然成為我們的福。

主啊！求您使我們的領導者們從事您喜歡的事業，迫使他們敬主從善，求您使我們的家園和所有穆斯林國家國泰民安；我們的主啊！求您賜予我們今世幸福和後世幸福，使我們免遭火獄之災。

安拉的僕民啊！

你們要多贊主和拜主，朝夕頌揚主的偉大，主說：“你要宣讀啟示給你的天經，並要禮拜，禮拜確實能抑制姦淫和犯罪，讚頌安拉是最重要的大事，安拉知曉你們的一切作為。”（29：45） view all

             《古蘭經》的科學奇蹟

الإعجاز العلمي في القرآن

<اللغة الصينية >

—™


مراجعة: فريق اللغة الصينية بموقع دار الإسلام

《古蘭經》的科學奇蹟

真主支援其最後的先知穆罕默德 有相當多的奇蹟及證據證明他是真主所派來的真正先知。 而且真主也支援其最後一本啟示錄，即神聖《古蘭經》，其中的許多證據都證明這本《古蘭經》是真主的真言，由其揭示，而非人類所著述。本章論證這種證據中的一部分。

(1) 神聖《古蘭經》的科學奇蹟

(2) 《古蘭經》是真主的真言，是由真主靠加百列 (Gabriel) 天使，對其先知穆罕默德 所揭示的。它由穆罕默德記誦 ，再對他的追隨者口述。他們依次記誦並寫下它，再與先知穆罕默德一起校閱。此外，先知穆罕默德與加百列天使每年校閱《古蘭經》一次，並在其生命的最後一年校閱兩次。從《古蘭經》揭示至今，已經有數不清的穆斯林逐字記誦整本《古蘭經》。其中的部分穆斯林甚至在十歲時即可記住整本《古蘭經》。 經過若干世紀，《古蘭經》未曾更改一字。

《古蘭經》於十四世紀前降示，所提及的真理直到最近才被科學家發現或證實。 證據顯示《古蘭經》無疑是真主的真言，由其對先知穆罕默德 降示，而且《古蘭經》絕非由穆罕默德 或其他任何人所著述。 這也證明穆罕默德 確實是真主所派來的先知。 對於十四世紀前的任何人而言，都無法瞭解這些利用先進的裝置及完備的科學方法，於近日才被發現或證實的真理。 接下來是一些例子。

鐵元素是在《古蘭經》中強調的金屬元素之一。在《哈迪迪》（鐵）章裡面是這樣告訴我們的：

“我下降了鐵，在鐵裡面蘊藏有巨大的力量，鐵對人類有巨大的益處。”（《古蘭經》57：25）[1]

單詞“安澤勒納”（anzalna）， 其原意為“我使……下降”，在這節經文裡指下降“鐵”，有的學者認為經文中用這個詞來表達是一種比喻手法，意思是說鐵給人們帶來了益處。但是，當我們依照 這個詞的表面意義來理解時，其意義就是：“鐵是從天上下降到地上的”。這個詞語就這樣應用於《古蘭經》中，因此，它不僅僅是一種比喻的說法，還包括其字面 本身的含義，猶如雨水的下降或啟示的降示。我們應該認識到，在這段經文裡其實還蘊含著一個非常有意義的科學奇蹟。現代天文學揭示了這個現象，我們居住的這 個世界上的鐵原子來自於宇宙外層空間的巨大的星球。”[2]

不但地球上的鐵原子是這樣來的，而且整個太陽系的鐵原子也來自外層空間。因為太陽的溫度低，不足以形成鐵。太陽表面溫度是6000攝氏度，中心的溫度是2千萬攝氏度。只有在比太陽的溫度更大的星球上，才能產生鐵。那裡的溫度高達數十億攝氏度以上，當這顆星球上鐵原子的數量超過容納的標準時，這個星球再也不能容納更多的鐵原子，於是便發生“新星”或“超新星爆炸”，這些爆炸使多餘的鐵原子進入宇宙。[3]

對於這個問題，這裡有一則科學資料：

一些證據表明曾經發生了超新星爆炸的事件：深海沉澱物有一種含量高的原子鐵-60，這說明大約5百萬年，在90光年的距離內，發生過超新星爆炸的事件，鐵-60是鐵原子放射性同位素，在超新星爆炸中形成，又在75萬年的時間內衰退。在地質岩層裡面同位素的存在表明，透過核合成，在宇宙空間形成各種元素，隨後這些元素被運送到地球上（可能是塵埃顆粒的一部分）[4]

所有一切證據表明，鐵元素不是在地球上形成的，而是透過超新星爆炸帶到地球上的，猶如《古蘭經》裡所說的“降示”。很明顯，公元7世紀，《古蘭經》啟示給先知穆罕默德的時候，當時的人是不可能知道這個現象的。然而，這一現象在《古蘭經》——真主的語言有敘述，真主是全知一切的。

只要我們想一想20世紀的這些科學發現， 想一想《古蘭經》這節經文特別提到的鐵原子，這些事實著實可以震撼我們。著名的微生物學者邁克爾·敦通在他的著作《自然的歸宿》一書中，強調了鐵元素的重要性：

“所有的金屬中，對生命來說，沒有哪一種金屬比鐵元素更重要了。在一顆星星的中心匯聚了鐵元素，引起了超新星的爆炸，這樣必不可少的生命原子分散到整個宇宙。隨後，透過鐵原子的重力，鐵原子被吸引到遠古的地球上，由此導致熱量的產生，熱量的產生導致地球上化學成分的差異，這樣產生了早期地球大氣層的輕氣體，最終形成大氣圈。地球中心熔化的鐵，起著動力作用，由此產生地球磁場，由地球磁場產生封·阿倫輻射帶，而封·阿倫輻射帶又保護地球表面、保護臭氧層免遭高能宇宙射線的破壞……

如果沒有鐵原子，在宇宙中就不會有以碳為基礎的生命物質；不會有超新星，不會有遠古地球上的熱量，不會有大氣圈，不會有保護人類的地球磁場，不會有封·阿倫輻射帶，不會有臭氧層，不會有金屬在人體血液裡製造的血紅蛋白，不會有金屬控制氧化反應，不會有氧化的新陳代謝……

生命與鐵元素之間的這種神秘而密切的關係，這種紅色的血液和即將消亡的遙遠的星星之間的關係，不但說明鐵元素對生物學的重要性，也說明宇宙的生命離不開鐵元素。”[5]

這一敘述清楚地指出了鐵的重要性。同樣的事實是，《古蘭經》特別指出了對鐵的重視程度，也強調了鐵元素的重要性。

更為重要的是，最近一段時間，人們利用氧化鐵粒 子治病，並且取得了積極的進展。在德國世界著名的查利特醫院，安德魯斯·喬丹帶領的一個研究小組，利用最近研製的治療癌症的儀器——磁性液流超高溫儀器 （高溫磁流液儀器），成功殺死癌細胞。第一個使用這一新技術治病的人是尼古拉斯·H。在接下來的幾個月時間裡，這位病人身上再也沒有出現新癌細胞。

這個治療法可以概括如下：

（1）人們用特殊的針管把含有氧化鐵粒子的液體注射進腫瘤的內部。這些粒子穿過腫瘤細胞，這一液體裡面含有數以百萬計的粒子，這些粒子比血球小1000倍，在1.3釐米的血管中，氧化鐵粒子非常容易地穿過所有的血管。[6]

（2）病人被放置於一個磁場強大的機器中。

（3）磁場應用於人體外部，在磁場運動中，鐵原子進入腫瘤內部。在這段時間內，在腫瘤內部，含有氧化鐵粒子的液體溫度升到45度。

（4）在幾分鐘時間內，由於高溫作用，癌細胞不能自我保護，它們被弱化或被殺死。在隨後的化學療法中，腫瘤可能被清除。[7]

在這一治療過程中，只有癌細胞受到磁場的有效影 響，因為只有在癌細胞裡有氧化鐵粒子。這項技術可以用來治療那些潛在的致命的疾病。比如，鐵原子還可以用來治療貧血病。在治療這樣的疾病的過程中，《古蘭經》的這一“在鐵裡面蘊藏有巨大的力量，鐵對人類有巨大的益處”的表達，特別顯得引人注目。的確，在這一段經文中，《古蘭經》可能指出了鐵原子對人類健康的益處。

Footnotes:

[1] 馬堅譯文是：“我曾創造鋼鐵，其中有嚴厲的刑罰，對於眾人，有許多裨益。”王靜齋譯文是：“我曾發現了鐵，內中含有暴力（用以製造武器），並有對世人的種種利益。”

[2] 馬扎爾·ﷻ‬.卡齊博士，《《古蘭經》的130個奇蹟》（美國紐約新月出版社，1998年版），110-111；

www.wamy.co.uk/announcements3.html,選自納戈爾教授的演講。

[3] 同上。

[4] 普里希拉·弗裡希《太陽系的環境》，《美國科學家雜誌》2000年二月份-三月份。

www.americanscientist.org/template/AsssetDetail/assetid/21173?fulltext=true.

[5] 邁克爾·登頓，《自然界的歸宿》（自由出版社：1998），198。

[6](www.inm-gmbh.de/cgi-bin/frameloader.pl?sprache=en&url=http://www.inm-gmbh.de/htdocs/ ... en.htm)

[7] “奈米技術成功地幫助人們治療癌症”2003年10月，東德工業研究協會，奈米技術應用之新聞。 view all