2012年8月28日 星期二

何謂聖訓與聖訓的編纂


一、何謂聖行(Sunnah)和聖訓(Hadeeth
Sunnah是阿拉伯文,它的原意是「慣例」、「常道」。在古蘭經裡,真主:這是真主給予古人的常道,這些常道不會變更。(古蘭經第卅三章第六十二節)。Hadeeth則解釋為「話」或「一段傳述」。通常聖行(Sunnah)和聖訓(Hadeeth)都是特別用在穆聖身上,聖行是指穆聖常做的事和他的生活習慣,而聖訓是指有關穆聖的行為或的傳述。
其實聖行所指的並不是穆聖偶然做過的瑣事,而是指他在傳道期間以身作則的事例,這些事例都被他的門徒一一仿效。因此,洗小淨的次序和禮拜的方式都是聖行,而居住在麥地那或騎駱駝則不算是聖行穆聖習慣把他的行為分別清楚,那些是穆斯林應該仿效的(即聖行),那些是不需要仿效的。傳達聖行的方法是靠互相觀察和模仿,或以教授的形式傳開去。

《古蘭經》的統一和流傳

伊斯蘭曆二十五年﹝公元六四五───六四六年﹞,敘利亞和伊拉克的穆斯林在亞美尼亞和阿塞拜彊戰役中曾為《古蘭經》的讀法而發生爭執,侯宰斐﹝Hudhaifa ibn al-Yamani﹞目擊這種情形,感覺不安,返回麥地那後,報告哈里發歐斯曼,並且建議說:"在這個民族象猶太教徒和基督教徒樣分裂之前,你趕快設法挽救吧。"歐斯曼就派人去對哈福賽說:"請你使人把《古蘭經》的資料送來給我們,讓我們抄錄幾部,然後送還你。"歐斯曼命宰德、伊本·左丕﹝Abdullah ibn Zubair﹞、賽義德﹝Sa'id ibn al-Asi﹞、阿卜杜拉赫曼Abdurrahman ibn al-Harith﹞等人寫了好幾部。 宰德是麥地那人,其余的都是麥加的古來氏人﹝Quraish﹞,歐斯曼對他們說:"倘若你們為《古蘭經》的詞語而與宰德的意見不一致,那末,你們照古來氏人的方言抄寫吧。 因為《古蘭經》是依他們的方言而啟示的。"他們通共抄了七部,一部保存在麥地那,其餘的分寄麥加、大馬士革、也門、貝海賴尼、庫法、百索拉等地。 歐斯曼下令把其他的抄本一概焚毀。歐斯曼下令抄寫的《古蘭經》,稱為定本﹝al-Mushaf al-Imam﹞,或歐斯曼本﹝Mushaf'Uthman﹞,現在通稱歐氏本﹝al-Mushaf al-Uthmani﹞。現在全世界通行的《古蘭經》,只有這種定本,這是歐斯曼對於伊斯蘭教最大的貢獻。

http://www.islam.org.hk/index.php?action-viewnews-itemid-752

Courtship and Dating in Islam


How do Muslims go about choosing a spouse
By Huda, About.com Guide

Question: Do Muslims date? If they don't, how do they decide whom to marry?
Answer: "Dating" as it is currently practiced in much of the world does not exist among Muslims. Young Muslim men and women (or boys and girls) do not enter into one-on-one intimate relationships, spending time alone together, "getting to know each other" in a very deep way before deciding whether that's the person they will marry. Rather, in Islam pre-marital relationships of any kind between members of the opposite sex is forbidden.
Why?

The choice of a marriage partner is one of the most important decisions a person will make in his or her lifetime. It should not be taken lightly, nor left to chance or hormones. It should be taken as seriously as any other major decision in life - with prayer, careful investigation, and family involvement.

How do potential spouses meet?
First of all, Muslim youth develop very close friendships with their same-sex peers. This "sisterhood" or "brotherhood" that develops when they are young continues throughout their lives, and serves as a network to become familiar with other families. When a young person decides to get married, the following steps often take place:

  The young person makes du'a for Allah to help him or her find the right person.
   
  The family enquires, discusses, and suggests candidates from among the network of people that they know. They consult with each other to narrow down potential prospects. Usually the father or mother approaches the other family to suggest a meeting.
   
  If the young couple and their families agree, the couple meets in a chaperoned, group environment. Umar related that the Prophet Muhammad (peace be upon him) said, "Not one of you should meet a woman alone unless she is accompanied by a relative (mahram)." The Prophet also reportedly said, "Whenever a man is alone with a woman, Satan is the third among them." When young people are getting to know each other, being alone together is a temptation toward wrongdoing. At all times, Muslims should follow the commands of the Qur'an (24:30-31) to "lower their gaze and guard their modesty...." Islam recognizes that we are human and are given to human weakness, so this rule provides safeguards for our own sake.
   
  If the couple seems compatible, the families may investigate further - talking with friends, family, Islamic leaders, co-workers, etc. to learn about the character of the potential spouse.
   
  Before making a final decision, the couple prays salat-l-istikhara (prayer for guidance) to seek Allah's help and guidance.
   
  The couple agrees to pursue marriage or part ways. Islam has given this freedom of choice to both young men and women - they cannot be forced into a marriage that they don't want.

This type of focused courtship helps ensure the strength of the marriage, by drawing upon family elders' wisdom and guidance in this important life decision. Family involvement in the choice of a marriage partner helps assure that the choice is based not on romantic notions, but rather on a careful, objective evaluation of the compatibility of the couple. That is why these marriages often prove successful in the long-term.

Can missed prayers be performed at a later time?


By Huda, About.com Guide

Question: Can missed prayers be performed at a later time?
Muslims pray five formal prayers daily, within certain specified times of day. If one misses a prayer for any reason, what is to be done? Can the prayers be made up at a later time, or does it automatically count as a sin that cannot be rectified?

Answer: The schedule of Muslim prayer is one that is generous and flexible. There are five prayers to be performed, during various periods of time throughout the day. The time needed to perform the prayer is minimal. Yet many of us miss prayers during the day -- sometimes for unavoidable reasons, sometimes due to negligence.

Of course one should try to pray within the specified times. There is wisdom in the Islamic prayer schedule, setting times throughout the day to "take a break" to remember God's blessings and to seek His guidance.
If a prayer is missed, it is common practice among Muslims that it is to be made up as soon as it is remembered or as soon as one is able to do so. This is known as Qadaa'. For example, if one misses the noon prayer because of a work meeting that could not be interrupted, one should pray as soon as the meeting is over. If the next prayer time has already come, one should first perform the prayer that was missed, and immediately after it the “on time” prayer.
It is incorrect to simply throw up one’s hands and say, “Oh, it was missed and there is nothing to do about it.” There are times when prayer is missed for unavoidable reasons. It is indeed a sin if one misses prayers regularly without a valid reason (i.e. constantly oversleeping the pre-dawn prayer). However, the door to repentance is open and the first step is to make up the missed prayer as soon as possible. One should repent any delay that was due to negligence or forgetfulness, and commit to developing the habit of performing the prayers within their timeframe.

http://islam.about.com/od/prayer/f/missedprayers.htm

2012年8月20日 星期一

齋月過後

30天的齋月很快過去,齋月期間是接近 真主最好的時刻,透過誦讀「古蘭經」、在清真寺參加教義課程以及禮Talawi與夜間拜,重新省思過去的個人行為以及與 真主的關係。齋月過後,生活步調回歸以往,雖日常生活的大部份時間,忙碌於俗事之中,但仍要時時提醒自己,不要忘記 真主以及穆斯林在今世應有的責任與行為。

開齋節是穆斯林重要節日,慶祝程度同等於華人社會的農曆新年。透過社群網路的傳播,可以看到世界各地穆斯林社群歡慶開齋節的盛況。不過,可想而知,開齋節於台灣社會毫無關係,在台灣最多也只有十幾萬的穆斯林參與,根本不會得到媒體的關注。唯一與開齋節有關的則是ㄧ條負面新聞:來自TVBS的獨家報導外勞「霸」車站大廳!席地歡慶檔動線


2012年8月16日 星期四

全球化時代的穆斯林


Being Muslim in the age of globalization

【全球化時代的穆斯林】

摘要
今日,身為ㄧ個穆斯林已經與問題製造者劃上等號,外界以緊張與不信任甚至衝突的角度看待穆斯林。這已經成為全球化的現象,深深影響在地區、區域以及國際層次的政治論述中。

伊斯蘭成為一個關注焦點,資訊的普及傳播形成ㄧ種全球集體印象,對伊斯蘭質疑、不信任甚至污名化。總之,這個時代對於穆斯林是艱難的,穆斯林必須面臨許多來自地區與全球的挑戰。

有影響力的遊說團體透過媒體工具,將伊斯蘭塑造成ㄧ種威脅,穆斯林成為危險人物。政客散播爭議性的種子,目的是要說服ㄧ般人認為伊斯蘭是種威脅。

面對這種有意識的羞辱,我們該如何擺脫呢?首先最重要的,當主流媒體與政客將伊斯蘭描述成為全球威脅之時,我們可以脫離那種被迫害者的心理狀態嗎?當不了解伊斯蘭的人問及伊斯蘭與穆斯林的問題時,這是ㄧ個絕佳的機會向他們解釋,教導他們正確的觀念與他們對話。這個時代的穆斯林,要努力尋求知識、教育、進行對話與抵抗對伊斯蘭的污名化。

穆斯林必須有良知,以便清楚說明什麼是伊斯蘭,那些不符合伊斯蘭規範,並譴責我們這個時代的虛偽特質。今世伊斯蘭被外界視為ㄧ個問題,因此所有穆斯林應該有責任,充滿信心回答外界的質問。 

2012年8月15日 星期三

Sharia: Myths, Facts & the US. Constitution




演講摘要與潤飾

拉瑪丹(Tariq Ramadan)教授在2012417日於美國的演講,題目是「伊斯蘭法:迷思、事實與美國憲法」。拉瑪丹教授的演講內容針對的對象是美國的穆斯林,同樣可以適用於其他國家的少數穆斯林群體。

演講ㄧ開始,他提到西方國家雖然有很多種模式,如美國、法國與英國三國的發展模式不完全相同,但仍存在共同基本價值,那就是自我意識的自由(freedom of conscious)與信仰崇拜的自由(freedom of worship)。自我意識的自由是指個人可以爭取他們想要的權利。然而在這些國家的穆斯林社群,時常受到有組織性的非穆斯林政客所攻擊,宣稱伊斯蘭不是美國的宗教,事實上這些攻擊已經違背該國的首要原則,即攻擊他人應具備的權利。

2012年8月13日 星期一

遇到無知的人挑釁 穆斯林的應有態度




Yusuf Ali: And the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, "Peace!"

馬堅譯本:至仁主的僕人是在大地上謙遜而行的;當愚人以惡言傷害他們的時候,他們說:「祝你們平安。」



Yusuf Ali: Those who witness no falsehood, and, if they pass by futility, they pass by it with honourable (avoidance);

馬金鵬譯本:那些人,他們不作假見證。如果他們遇上妄言,便自尊地而過。

2012年8月12日 星期日

齋戒月的省思

平常忙於俗事,沒有太多時間可以真正靜下來學習伊斯蘭的知識。這邊伊斯蘭的知識可不是報紙媒體所報導的消息,媒體的報導,基本來說是經由加工與某種動機所產生的訊息,並不是學習伊斯蘭知識的媒介。

學習伊斯蘭知識有幾個管道。傳統來說,清真寺是最好學習的所在。穆斯林學者在清真寺教導教親如何認識 安拉,瞭解我們與 安拉的關係,以及學習我們如何為後世做好準備。透過課堂的學習,對於兩世有新的體認。如幾天前在課堂學習到幾句話,例如「心中的怨恨並不是罪,但是ㄧ但無法控制心中的慾望時,這個怨恨將會導致罪惡的發生。」、「人們之間,不用對彼此感到忌妒與羨慕,因為 安拉早已經安排好我們這一生的ㄧ切。」以及「對於無知的人,想要與你戰,不用去理會他們。真正的辯論乃是在於接受與尊重對方的觀點,而非是他人或是自身強加其意見在對方身上。辯論時,用最好的語言與態度與人辯論。」

2012年8月11日 星期六

教法關於利息的規定


一位學生尋問有關利息在伊斯蘭教法上的規定。作者為Ibrahim Chao,伊斯蘭教法博士。   

請允許我強調:1-教門的知識僅供參考,因為針對不同的環境與不同的事物,會有不同的答案2-所謂「教法」或伊斯蘭法學,是有不同的層次的:學術研究層次可能辯論的不分勝負,各有主張;這才是學術自由,不然僅有「一言堂」就沒有進步了。但是這些論述不是給一般人遵循的,不然就是亂無章法了。主管教門事務或是領袖們,他們的層次也與一般人不同,因為他們負責眾人事務,所以他們被負予某種程度的裁決權,大家服從他們的裁決與判斷,這種裁決或判斷也不容許隨便批評或抨擊,不然就會像我們所謂的社會亂象。至於一般大眾追隨或是接受的「規定」或是教法,則是跟隨當地的教長所判斷的,這位教長或領袖的判斷也是要有很明確的理論證據,“古蘭經或聖訓“支持,否則也難以服眾。

領導人具備的伊斯蘭知識


日期:811日下午4:00-6:00
主講人:Shaykh Omar Ayash

課程摘要整理

註釋:編者將以編號方式,整理上課內容,若有遺漏或是內容記錄不對之處,還請指正,祈求 安拉的寬恕。

1. 當有人問到伊斯蘭問題時,若我們對這些問題有不清楚的地方,或是不知道怎麼回答時,應該要誠實以對, 不知為不知,切勿因面子問題而隨便或是毫無根據的解釋,因為這在伊斯蘭教義中是很嚴重的罪。

2. 伊斯蘭將罪(Sin)分為幾種層次,第一種是隱藏在個人心中,如個人有不好的念頭或是慾望,但沒有付諸實踐。另外,有人問仇恨是不是罪行?仇恨不是罪,但是ㄧ但你無法控制個人的私慾,仇恨將會使你導向犯罪的方向。因此,最大的Jihad乃是與自己的私慾奮戰。對於入教的穆斯林而言,或許會接受許多考驗,如家人或朋友的質疑等,但這些考驗乃是 安拉給予的測試,考驗越大,相對的所得到的報酬也會越大。

第二個較大的罪行則是影響到他人的權益,如竊取他人錢財、背談與污辱他人等。第三個更重的罪行則是為主舉伴,即除了 安拉之外,另外崇拜其他的被造物。為主舉伴有兩種,ㄧ個是大,ㄧ個是小。大的為主舉伴是崇拜偶像。小的為主舉伴則是來自個人的自傲,認為自己的成就完全仰賴自己的努力,而不是 安拉的襄助。