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•][§©¤•·.·°¯`·.·•¤©§¤°¤ AIVY ۩๑♧^™°•.♥.•°SomeOne In SomeWhere Watting For Me .♥.• LoVE 4 eVeR 12 janvier 《古蘭經》在中國大事年表 by 伊斯蘭之光A. 這是按照時間順序整理的年表， B. 內容包括： 1． 《古蘭經》在中國傳播的歷史溯源和概況； 2． 《古蘭經》在中國的阿拉伯文手抄本、木刻本、輯錄本，各種影印本的出現； 3． 《古蘭經》在中國的漢文選譯本、全譯本、注釋本，以及少數民族語文譯本的出版、再版情況； 4． 有關《古蘭經》研究的論著、專集、翻譯之介紹（只限於單行本譯著，散篇文章將另外編輯成《有關〈古蘭經〉研究文章的報刊索引》）； 5． 近年來有關《古蘭經》誦讀的國內、國際比賽活動的紀錄（各省市自治區地方性的比賽活動從略）； 6．其他有關《古蘭經》在中國的資訊…… C. 初稿肯定會有遺漏、錯誤或不妥之處，請批評指正，以便補充，使它更準確、更有參考價值。謝謝！ 西元610——632年（隋煬帝大業六年——唐太宗貞觀六年） 伊斯蘭教先知穆罕默德（570——632）奉安拉啓示，在阿拉伯半島（主要是在麥加和麥地那地區）用阿拉伯語陸續傳達、公佈《古蘭經》，並以它作爲規範穆斯林宗教生活與世俗生活的最高指標。這些零星頒佈的經文，除在教民中以口授、相傳、背誦等方式記憶外，還有司錄人員將其記錄在獸皮、石片、椰棗葉和家畜肩胛骨上加以保存。 西元632——656年（唐太宗貞觀六年——唐高宗顯慶元年） 先知穆罕默德歸真後，在相繼就任哈立法的艾布·伯克爾（632——634在位）、歐麥爾（634——644在位）和奧斯曼（644——656在位）時期，對《古蘭經》進行彙集、核對、梳理，以口頭傳誦和文字記錄彼此印證，務必求其準確。忠實維護原貌。經過整理、彙集，編定章節次序，終於形成規範、統一的標準定本，即千百年來流傳至今的、無一詞一字之差的唯一範本。 651年（唐高宗永徽二年） 伊斯蘭教在阿拉伯傳播後第一個大食朝貢使來華，史學家多認爲這一年應爲伊斯蘭教傳入中國之始。此後，在唐、宋間，大食朝貢使與穆斯林商賈紛紛來華，相應地將伊斯蘭文化和《古蘭經》經典與精神傳入。而在此之前出入往返的大食胡客蕃商曾經帶入《古蘭經》之說均不足爲據，因爲當時《古蘭經》尚未彙集。 762年（唐肅宗寶應元年） 唐人杜環所撰《經行記》中概略涉及“大食法”（伊斯蘭教義），內容包含《古蘭經》精神，如：“其大食法者，不食豬、狗、驢、馬等肉，不拜國王父母之尊，不信鬼神，祀天而已”；“其俗禮天，不食自死肉及宿肉”，女子出門，必定擁蔽其面。無問貴賤，一日五時禮天。食肉作齋，以殺生爲功德。斷飲酒，禁音樂------“這是漢語文獻中可以查找到的有關《古蘭經》局部內容最早的記載。[按]天寶九年（750年），唐與黑衣大食（阿拔斯王朝）發生怛邏斯（今哈薩克江布林）戰役，杜環隨高仙芝（唐西安四鎮節度使）西行，仙芝大敗而歸，杜環爲大食所俘，遂居大食等國12年。寶應元年（762年）附商舶東歸，撰《經行記》，系我國記載大食等國伊斯蘭教概況最早、最符合實際的第一手材料。可惜原書失傳，僅有數則被引用、載于杜佑所著《通典》。 約1255——1259（蒙古憲宗五年——八年）以後 十三世紀初，成吉思汗於1929年開始西征。1255年8月，旭烈兀抵撒馬爾幹，1258年8月，攻陷報達（巴格達）。蒙古貴族先後征服蔥嶺以西、黑海以東信仰伊斯蘭教各民族。大批中央亞細亞人、波斯人、阿拉伯人被遷徒到東方，史書稱之爲“回回人”“色目人”。其中來自薩馬爾幹的部分穆斯林，即後來與其他民族融合爲撒拉族的早期先民，相傳撒拉族的祖先阿合莽與尕勒莽兩位將軍，從薩馬爾幹用駱駝馱著一部牛皮封面的《古蘭經》，來到青海循化（現在是撒拉族自治縣）。據說如今完整的保存在該縣街子清真寺（青海省第二座大清真寺）的《古蘭經》，正是這部有七百多年歷史（確切年代暫無考證）的經典，被作爲珍貴文物和歷史的見證。 1318年（元仁宗延佑五年） 一部中國人用阿拉伯語文書寫的《古蘭經》手抄本完成，被完整地保存在北京東四牌樓清真寺內。手抄人署名爲：穆罕默德·本·艾哈邁德·本·阿布杜拉哈曼。它雖然不見得中國最早的手抄本，但卻是第一部完整保留的手抄本。 1322年（壬戌，元英宗至治二年） 泉州穆斯林艾哈邁德（卒於1321年）的墓碑正面爲阿拉伯文、波斯文，背面是漢文。其正面文字阿文第一行即《古蘭經》經文第3章第185節中的“人人都要嘗死的滋味”（引用馬堅譯文）這一句。這是《古蘭經》語句被鐫刻於墓碑的早期的實例之一。 約1552？——1597年（明世宗嘉靖卅一年——神宗萬曆廿五年） 陝西穆斯林經學教育家胡登洲（1522——1597）大力興辦伊斯蘭教經堂教育（假定胡登洲辦學是從“而立之年”30歲開始，故設定爲1552年起），“吳楚燕齊之彥，負笈載道，接踵其門爾求學焉”，影響極大，並形成一整套經堂教育制度，在全國範圍內逐步推行、興旺。在經堂教育的課程設置中，規定《古蘭經》及有關經注爲必修課。在此之前的穆斯林民間私塾，早有學習《古蘭經》的先例。 1724年（甲辰，清仁宗雍正2年） 在穆斯林學者劉智（約1664——1730）脫稿的《天方至聖實錄》中，可以查找到《古蘭經》三個斷章的譯文，即：第1、110和103章（分別見《實錄》第7、13和15卷）。這是我國學者最早對《古蘭經》翻譯的記載。 同一時期，劉智在其著《天方性理》和《天方典禮》附錄的“采輯書目”（前者有45部，後者有40部，其中重復開列者18部，實際有67部）中，開列的有關《古蘭經》及經注學書目有：《寶命真經》（《古爾阿尼》）、《噶最真經注》（《特福西爾噶最》）、《咱西德真經注》（《特福西爾咱吸提》）、《大觀真經注》（《特福西爾白索義爾》）等，可見在明末清初，有關《古蘭經》的大量注釋本，已經在中國流傳。 1862年（清穆宗同治元年） 第一部木刻本阿拉伯文《古蘭經》刊刻問世，漢文題爲《寶命真經》。這是雲南回族起義領袖杜文秀（1827——1872）建立大理政權後倡議刊刻的，標明是“至聖遷都壹千貳百柒拾柒年”刊行。分裝爲線裝30卷，每卷28或29頁，淺藍色布面裱糊硬殼精裝。同治十一（1872）年，經版毀於戰火，但該本仍有少量幾部得以保存。 1874年（清穆宗同治十三年） 有署名爲漢南馬晉錫編印的《赫廳》木刻本問世。 1882年（清德宗光緒八年） 由餘海亭編《漢字赫廳》刻本傳世。該書爲音譯本，無漢文翻譯或解釋。 1887年（清德宗光緒十三年） 馬玉書譯解的《經漢注講黑聽》刊刻問世。 1895年（清德宗光緒廿一年） 第二本木刻本阿拉伯文《古蘭經》問世。系清末伊斯蘭教學者馬聯元（1841——1903）在雲南玉溪倡導刊刻，標明是“至聖遷都一千三百一十三年”告竣。全部刻板耗資白銀八千五百兩，由省內外穆斯林捐助。經文由穆斯林書法家田家培（1870——1944）書寫，字體雄鍵清麗。是流通全國的木刻版本，原刻本在昆明南城清真寺全部珍存至今。經過清理，全經30卷木刻板共計1772片（另一說爲1946片），頁面3543頁（另一說爲3576頁），完整無缺。 1899年（清德宗光緒廿五年） 馬聯元（字致本）的《孩聽譯解》木刻本在昆明出版。這是根據在中國流傳的一部題爲“孩提母·古拉尼”的《古蘭經》節選本翻譯的。這節選本，習慣上簡稱爲《孩聽》、《亥帖》、《赫聽》等，在我國已流傳數百年，不知是何人所選。 同年，鎮江西大寺亦有類似的《孩提》印刷本。 約在此前後，即光緒末季，一部精致的《古蘭經》阿拉伯文手抄本，完整無缺地保存在北京海定區主要是滿族聚居區的藍靛廠清真寺內。該寺還珍藏著阿拉伯文庫法體的磚雕，說明伊斯蘭教和《古蘭經》在此傳播已久，曾經興旺一時。 1910年（清宣統三年） 希吉來歷1328年，新疆的玉素甫大毛拉，在塔城肉孜阿訇的倡議和支援下，完成《古蘭經譯注》，據從阿拉伯文譯爲維吾爾文的古蘭經選本作注釋。此維吾爾文手抄本，由新疆博物館珍藏。 1919年（民國八年） 4月，楊敬修的漢字音譯本《亥帖譯音》由上海老北門穿心街清真寺內秀真精舍刻印。譯文夾雜著大量經堂語。系直排木刻線裝本，共26頁。馬魁麟、楊德元譯本《寶命真經》刊行。 1921年（民國十年） 楊敬修翻譯的古蘭文選《亥帖注解》由上海老北門穿心街清真寺內秀真精舍刻印。本刻線裝本，共244頁。 1924年（民國十三年） 李廷相譯注的《天經譯解》由北平牛街清真書報社出版。內容爲《古蘭經》第一章及第二章中的前5節，翻譯並作註疏。 1925年（民國十四年） 12月，香港大學文學尹恕仁將印度學者穆罕默德·阿裏英文翻譯的《克蘭經弁言》（1917年在英格蘭付印）用半文半白語句譯成漢文。全書178頁，8.8萬字。卷首有友努斯來博·穆·摩希甸所作序言。 1927年（民國十六年） 12月，第一部漢文譯本《古蘭經》問世，題爲《可蘭經》。漢族學者鐵錚根據阪本健一的日文譯本《 》、並參照羅德威爾（RODWELL）的英譯本《THE KORAN>》轉譯，北平中華印書局出版。全書約23.6萬字。 12月，上海伊斯蘭教學術文化團體——中國回教學會出版清代學者馬複初（西元1794——1874年）的《寶命真經直解》（又名字《漢譯寶命真經》或《本經五章直解》）。其內容是《古蘭經》1到5卷的譯本。這是第一次出版，這時，譯者已經逝世53年。 1928年（民國十七年） 8月，北平牛街清真書報社刊印《瑣雷釋義》，是有關《古蘭經》誦讀方法及釋意的著作，全書輯錄了古蘭經20個章的部分經文，用漢字注音並注釋大義，共計24頁，約5千字。編著者不詳。 1931年（民國二十年） 3月，第二部漢文譯本《古蘭經》問世，題爲《漢譯古蘭經》。漢族學者姬覺彌（原名潘翥鳳）主持翻譯，實際上是集體協作的結晶。由阿文、英文、日文和漢文專家多人參證，其中阿文參證人穆斯林學者李廷相、薛天輝。上海愛儷園廣倉學窘（英國籍猶太人歐司愛·哈同資助經營之社團）出版。線裝一函共8冊，第一冊有《序言》七篇，撰寫人署名按次序爲：芩春煊、長沙鄭沅、桂陽夏壽田、江甯哈麟、歐司愛哈同、羅迦陵和姬覺彌。第二至八冊是譯文，約19萬字。 1932年（民國二十一年） 2月，穆斯林學者自己翻譯的第一部漢文全譯本《古蘭經》問世。題爲《古蘭經譯解》。譯者王文清（1879——1948，即王靜齋阿訇。）有馬壽齡（馬松亭）等穆斯林名流參訂。北平中國回教俱進會刊行。這是中國出版的第三部漢文全譯本《古蘭經》。由於王靜齋曾經先後翻譯出版過三種《古蘭經》，習慣上分別稱之爲甲、乙、丙種本，這是甲種本。 12月，中國穆斯林學者馬松亭大阿訇帶領北平成達師範學校派遣的留埃及學生張秉鐸等5人抵達開羅，在覲見當時埃及國王福德一世時，將我國清代常爸巴手抄得一部《古蘭經》贈送福德一世，曾經被陳列在福德王室博物館。 1935年（民國二十四年） 柳彬入、花汝舟翻譯的《漢譯古蘭經三卷》由揚州中國回教經書編譯所刊行問世。 1941年（民國三十年） 香港中國回教協會刊行署名道隱(著名學者五特公筆名)的《漢譯古蘭經第一章詳解》，約15萬字。 1942年（民國三十一年） 王靜齋的第二部《古蘭經譯解》（乙種本）在寧夏出版石印本。由於當時正處於抗日戰爭年代，條件艱苦，這部分訂爲十冊的線裝譯本，僅僅刊印60部，流傳者寥寥無幾。 虎嵩山（1880-1955）編譯的《候賽尼大詞典》（原名《侯賽尼注釋》，又名《中波字彙》上冊20卷，在寧夏吳忠問世。本書爲侯賽尼氏用波斯文注《古蘭經》的中波對照辭彙。這是虎嵩山重要研究成果之一，但全書尚未完成。 1943年（民國三十二年） 劉錦標（字冠豪）的《可蘭經譯附傳》在北平新民印刷局出版。譯本由譯者口授，洪複真筆錄，張子文、鐵錚等校閱。在此以前，劉錦標曾經翻譯過《可蘭真經選本》。 1946年（民國三十五年） 10月，王靜齋的第三部《古蘭經譯解》（丙種本）在上海永祥印書館出版。這是譯者三種譯本中最成熟、最有影響的詳細譯釋本。約55萬字，初版印數5千冊，封面由白崇禧題簽。此譯本後來在大陸各地和臺灣多次翻印、重印的數量很多，是流通極廣的譯本之一。 1947年（民國三十六年） 楊敬修（1870-1952，字仲明）的《古蘭經大義》由北平伊斯蘭出版公司分上、中、下三冊出版。這是用文言文兼經堂語力求直譯的本子，古樸典雅，但缺乏注解，不容易讀懂。全書約18萬字。 1949年 馬堅（1906-1978，字子實）翻譯、注釋的《古蘭經》上冊（前八卷本）由北京大學出版部出版，約13萬字。這是馬堅全譯本中 計劃分上、中、下三冊出版的詳細注釋本中的第一冊，問世後很受歡迎 。但這宏偉計劃卻未能實現。 11月，馬浩川、馬崇武編撰的《古蘭通檢》由馬敦五製版印刷，該書是用經堂語翻譯《古蘭經》文並提供字詞檢索方法的工具書,其內容第一集包括《古蘭經》1---3章的“經堂語譯本文”；第二集上卷是“經堂語譯索引”及“凡例”。此書雖然僅僅包括局部《古蘭經》內容，未能全部完成，但對“滿拉”、“海裏法”學習《古蘭經》和阿拉伯文語法不失爲有用教材。 1950年 8月，北京大學出版部刊印馬堅的《古蘭簡介》，分8個部分介紹《古蘭經》産生的背景和巨大影響。 1951年 5月，虎嵩山譯的〈侯賽尼大詞典〉，在1942年初版的基礎上，經過補充、修訂，增加了許多詞目，又將繼續完成的後10卷合編在一起，在甘肅平涼出版增訂本。全書319頁，收有詞目1萬多條。 1952年 馬堅翻譯、注釋的《古蘭經》上冊（前8卷本）再版。 1954年 希吉來歷1374年，新疆大毛拉木罕買提-澤爾圃哈熱哈吉在伊犁用維吾爾完成的《古蘭經譯注》，原本珍藏于新疆社會科學院民族研究所。 1957年 中國伊斯蘭教協會機關刊物《中國穆斯林》創刊，從第二期起，開始連載馬堅翻譯、注釋的《古蘭經》上冊（前8卷本）的繼續，以後，連載到第8章第9節即宣告終止。 1961年 新疆伊梨大毛拉的《古蘭經》譯本提名爲〈至理名言〉（譯者的生平及完成年月不詳），由其子哈吉阿布東拉贈送新疆民族研究所保存。 1980年 中國伊斯蘭教協會刊印了阿拉伯文《古蘭經》，以埃及1952年官印局版本爲藍本，系16開布面精裝本。 1981年 2月，中國伊斯蘭教協會研究部和上海外國語學院阿拉伯語言研究室合譯的《古蘭經選》，由上海外語教育出版社出版。全書約7.5萬字。影印阿拉伯文手抄本作對照。 4月，馬堅的全譯本《古蘭經》，由中國社會科學出版社在北京出版。這是公開發行量最多、影響面最廣的漢文通譯本，卷首有白壽彜《序言》。全書約29.4萬字，初版印數爲6.65萬冊。 11月，林松用押韻散文體式譯的《古蘭經文選》阿漢文對照本，由北京外語教學與研究出版社公開出版；封面由包爾漢副委員長題簽。初版印數有：平裝本5萬冊，精裝本5千冊。在此之前，中央民族學院科研處曾刊印過內部參閱本二千冊。以後，在內蒙古和西北各地陸續翻印、重印的數量很多，無精確統計。 1982年 中國伊斯蘭教協會刊印了阿拉伯文《簡明古蘭經注》（泰福西爾·哲拉萊尼，（Tafsir al jalalayn），據黎巴嫩貝魯特版本影印。這是我國經堂教育長期以來使用的教材。16開本布面精裝本，共823頁。 12月，北京市伊斯蘭教協會刊行《古蘭經選（亥帖）》（該書是重印本，譯者姓名及完成年月不詳），有漢文注音和譯義，分別書寫在阿拉伯原文上下。其譯文用傳統的經堂語。 1983年 3月，新華出版社發行《古蘭經的故事》譯本，該書原作者爲敍利亞的穆罕默德·艾哈邁德·賈德·毛拉，譯者是關？、安國章、顧正龍、趙竹修、王永方等，全書約22萬字，印數8萬冊。 1985年 清光緒21年木刻本《寶命真經》，由雲南省伊斯蘭教協會影印成16 開精裝本，分30冊裝訂，採用80克膠版紙張印刷，出版1500部，不脛而走，供不應求。以後，1988年繼續印刷2千部，1993年又增印2千部，深受歡迎。 1986年 買買提·塞來翻譯的維吾爾文通譯本《古蘭經》，以阿、維文對照形式在北京民族出版社出版。這是第一次公開和大量地發行《古蘭經》少數民族語文版本。 1987年（希吉來歷1407年） 馬堅漢譯《古蘭經》，在沙烏地阿拉伯用阿漢文對照形式，由麥地那法赫德國王古蘭經印製廠出版，免費贈送從中國去朝覲的“哈吉”，和通用漢語的穆斯林讀者。 5月，高浩然（在美國擔任教長的華裔學者）編輯的《古蘭經每日一句》（英文提名爲《Everday Study of Quran》），以阿漢文對照形式，由伊斯蘭古蘭經研究中心出版。編輯者用意是，爲穆斯林讀者每日提供一句（一節或數節）《古蘭經》經文。按照希吉來歷順序，從元旦至年終的354天，每天一段，此外，還有聚禮日和有關節日選讀的經文。 5月，穆罕買德·艾敏（馬恩信）翻譯的《古蘭經——永恒之奇迹》（穆罕默德·薩利哈·賽迪格著），由香港伊斯蘭青年協會出版。全書有29個標題，譯文正文92頁。 10月，楊連愷、林松、李佩倫、白崇人編撰的《古蘭經故事》，由新疆人民出版社在烏魯木齊出版，全書約22 萬字，印數6千冊。 11月，乃智門丁譯注《古蘭經文選新解》問世。該書引用西方學者的論述比較多，故稱“新解”。卷首有穆罕默德·罕比布《序言》。1992年10 月刊行了修訂本。 1988年 8月，林松的《古蘭經韻譯》由中央民族學院出版社在北京同時發行阿漢文對照（上下冊）5萬套，漢文單行本3萬冊。《韻譯》封面由馬松亭大阿訇題簽。扉頁有白壽彜題詞和李士厚題詩。 1989年 11月，美國華裔穆斯林學者閃目氏·仝道章（1923——1995 ）的《古蘭經》中阿文對照詳注譯本）由南京譯林出版社出版。卷首有王世銘《序》和 林松《序》。1990年6月，譯者偕夫人馬琳回國，在南京舉行譯本首髮式和座談會。 1990年 哈再孜、馬哈什合譯的哈薩克文通譯本《古蘭經》，由民族出版社在北京出版。這是中國第一本哈薩克文譯本。 旅居英國的穆斯林學者奧斯曼·周仲羲所譯《古蘭經》，由倫敦伊斯蘭國際出版社出版，在新加坡佳藝彩印公司印刷。此譯本因引用和宣傳阿哈邁迪亞教派觀點而被穆斯林群衆抵制。 1991年 1月，上海《阿拉伯世界》季刊從今年第1期開始，設置專欄，連續刊登林松撰寫的《漢譯〈古蘭經〉史話》，主要是按照出版先後次序，介紹和評論所有漢譯《古蘭經》全譯本。之後，這一專欄幾乎每期都保持，到1994年基本結束。往後出現的兩種全譯本，在1997年第二、三期繼續評介。《史話》供發表15篇。 4月，楊易辰主編、楊耀蒼副主編的《〈古蘭經〉哲學思想》，有寧夏人民出版社在銀川出版。內容涉及《古蘭經》與伊斯蘭教的信仰觀、歷史觀、認識觀、人生觀、倫理道德觀、對穆斯林行爲準則的規範，及其倡導的生活方式等。參加編寫者還有：楊華、張秉民、薛亞平、馮懷信、楊曉鋒、王桂生、肖敬均等，全書共分8章，23節，約21.8萬字。印數3.3千冊。 5月，寧夏回族自治區伊斯蘭教協會和《古蘭經概述》編委會編著的《古蘭經概述》，有寧夏人民出版社在銀川發行。洪維宗爲名譽主編，何兆國擔任主編，執筆撰稿者10餘人。全書分19章，共17題，20萬字，印數8千冊。 譯文集《〈古蘭經與〈聖訓〉中的科學奇迹〉（《Scientific miracles of Quran and Sunnah》出版內部交流本。賽義德·禮茲格·塔威勒等注，阿里‧楊安等譯。其內容主要是1987年在巴基斯坦首都伊斯蘭堡國際伊斯蘭大學主辦《古蘭經》與《聖訓》中的科學奇迹國際研討會上的論文。此書選譯了文章17篇。 1992年 楊品三（北京東寺清真寺阿訇）的遺作《古蘭經分類選譯》，經陳廣元整理，由北京伊斯蘭教協會出版，全書共分105類，每類精選經文數節至十幾節，阿漢文對照。有安士偉《序言》和陳廣元《後記》。全書約9萬字。 西安市化覺巷清真大寺計劃在禮拜大殿展示的阿拉伯文全文《古蘭經》及馬堅的漢文通譯本，經過穆斯林青年書法家、平涼舍俊友阿訇長年累月的辛勤努力，歷時三年半刻成，開始陳列展覽。從大殿北牆轉西牆到南牆。阿拉伯文由30塊巨幅版面組成，每塊容量正好是一卷經文，書法精美，刀功細膩；譯文則附錄原文之下。工程宏偉壯觀。這是中國篇幅最大的《古蘭經》木刻本。 12月，邱樹森主編，林松、李松茂、馬明達、伍貽業副主編，有75人撰稿的《中國回族大辭典》，由江蘇古籍出版社出版，全書約171萬字，出版印數4千冊。該書中有關《古蘭經》的詞條（含參見條），在“經訓典籍”中有98條；在“教義學說”中有60多條。該書除序言外，正文30頁，分爲11部分。 12月，買德麟翻譯的《如何瞭解古蘭經》（Abul A'la Maududi著），由臺北伊斯蘭服務社出版。 1993年 1月，楊慧雲主編，王一甯、夏森、張奎、張乃錚、馬文學、劉世俊、勉維霖、楊懷中、巢峰、徐莊、李樹江河楊繼國副主編，有編委75人，主要撰稿人135人參與編寫的《中國回族大辭典》，由上海辭書出版社發行。全書約234.5萬字，初版印數5千冊。該書中有不少關於《古蘭經》的詞條，由於缺乏分類目錄索引，不便統計。 6月，由餘振貴、楊懷中主編的《中國伊斯蘭文獻著譯提要》由寧夏人民出版社在銀川發行。全書67.8萬字，初版印數2千冊。該書分17大類，詳細介紹有關圖書578種。其中第一大類首列《（古蘭經）學》，介紹《古蘭經》的漢文通譯本和選譯本共27種。 9月，劉飛茂、納錦文、林濤、王穎合編的《古蘭經箴言》，有民族出版社在北京出版，印數1萬冊。全書分爲“世俗生活”與“宗教生活”兩大類，每類又細分若干篇，計33篇，節錄經文250段，含579節。有林松《序言》和林濤後記。 齋月，蘭州市編輯出版了題爲《（古蘭經）簡介》的文章彙輯本，收集了馬堅、陳克禮、馬恩信、林松、怒馬、劉楨、買德麟、聞省三等（排名順序按該書扉頁署名）在報刊上發表的有關論文和譯作十多篇。卷首有編輯者《序言》。 1994年 3月，宛耀賓總主編，楊克禮、羅萬壽、馬忠傑、楊宗山主編，近80人撰寫的《中國伊斯蘭教百科全書》，由四川辭書出版社發行，全書205萬字，初版印數8千冊。該書中有關《古蘭經》的詞條（含參見條）共計67條。 8月，穆斯林書法家馬千雲歷時三年，以蠅頭小楷精心抄寫的馬堅漢譯本《古蘭經》，大功告成。《甘肅日報》8月5日有報道。 9月，陳廣元、馮今源、鐵國璽編著的《古蘭經百問》，由今日中國出版社在北京出版，卷首有安士偉《序》；卷未有馮今源《後記》。該書以問答形式介紹有關《古蘭經》的知識，是王志遠主編的《宗教文化叢書》之一。全書正文共設101問，另有附錄資料3項。約16.5萬字，初版印數3千冊。以後，有再版及其它“百問”（《伊斯蘭文化百問》、《伊斯蘭歷史百問》）的合印本。 11月，周燮藩編寫的《古蘭經簡介》（小標題爲“真主的語言”）由中國社會科學院出版社刊行。該書是《伊斯蘭文化叢書》之一，約7.2萬字，初版印數5千冊。 1995年 中國伊斯蘭教協會首次印刷、推出小巧精致的阿拉伯文袖珍本《古蘭經》，這是該會成立40年來，在伊斯蘭曆1416年新年之際印製的。 1月，楊懷中、余振貴主編的國家社會科學“七五”規劃重點專案《伊斯蘭與中國文化》一書，由寧夏人民出版社發行。撰稿人有林松、陳久金、馬啓成、宋峴、楊懷中、餘振貴、楊萬寶和丁克家，全書52萬字，初版印數精裝本、平裝本各1.5千冊。該書共10章、54節。其中第九章《（古蘭經）的翻譯》（含12節，約近10萬字），是對《古蘭經》在中國譯壇的專題介紹。 3月13日——15日，首屆全國《古蘭經》誦讀比賽在北京舉行。有26個省、市、自治區和新疆生産建設兵團及中國伊斯蘭教經學院推薦的86人參加初選，從中選拔了回、維吾爾、東鄉、藏等5個民族的34名選手（其中男31人，女3人）參與正式比賽。比賽結果：男子組錄取3名，1.買買提·托乎提（新疆）；2.馬文軍（青海）；3.馬雲（新疆）。女子組錄取2名，1.康明清（內蒙古）；2.馬冬梅（甘肅）。在此之前，及以後，有些省、市和地區，也舉辦類似的比賽活動，不逐一列舉；本表只記載全國性的竟賽成績。 9月，四川人民出版社發行一套《宗教經書寶典系列》叢書，共4冊。其中之一爲林松所著的《古蘭經知識寶典》，分“全貌概覽”、“分類綜析”、“人物故事”、“譯文選展”四篇，全書共16章、78節，58萬字，初版印數1萬冊，有精裝本和軟精裝本。 12月，馬振武用經堂語翻譯的《古蘭經》（漢文、阿拉伯文、小兒錦對照），由宗教文化出版社在北京出版。這是用純粹經堂語翻譯的第一部公開發行的全譯本。卷首有安士偉、宛耀賓題詞，有白壽彜《序》和帖東立《前言》。版權頁標明是1996年3月第一次印刷，印數爲1千冊。 甘肅刊行海迪澤·馬秀蘭翻譯的《（古蘭經）——光輝的引導》一書，原作者是穆罕默德·薩利海。全書包括28個小標題，小32開本，正文150頁，卷首有馬志信《序》和穆罕默德·罕比蔔序言，題爲《真理：人生的求索》。 1996年 3月，沈遐淮（1938——1998）從英文譯本轉譯的《古蘭經》，提名《清真溪流——古蘭經新譯》，由臺灣新文豐出版有限公司在臺灣出版。卷首有丁慰慈、定中明《序》。該書用押韻散文翻譯，但以意譯成分居多，添枝加葉處，往往有失原意。全書雖有1015頁，約55萬字，《古蘭經》譯文僅占780頁，約41萬字；其餘部分是譯者的與《古蘭經》內容絲毫不相干的文章，很不嚴肅。其中還有政治傾向性明顯反動的言論。因此，海峽兩岸讀者對此譯本都有意見。 8月，林松所著的《古蘭經知識寶典》，由四川人民出版社第二次印刷，繼續刊行1萬冊。新版本除改正初版的幾十個錯字外，作者還寫了《重印附記》。 11月，穆斯林書法家烏思堯（西安市蓮湖區政協副主席）用一年多的時間以行楷書抄寫馬堅漢譯《古蘭經》，全部完工，並向參與首屆西安伊斯蘭文化研討會的代表展示。《西安日報》和西安電視臺等新聞媒體多有報道。 1997年 3月3日—7日，弟二屆全國《古蘭經》誦讀比賽在北京舉行。在有24個省、市、自治區和新疆生産建設兵團及中國伊斯蘭教經學院推薦的106人參加初選的基礎上，選拔了回、維吾爾、撒拉、東鄉、藏等5個民族的46名選手（其中南40人，女6人）參與正式比賽。比賽結果：男女各取3名。男子組錄取1.伊裏亞斯（新疆）；2.買買提·玉素甫（新疆）；3.安國文（甘肅）。女子組錄取1.馬培英（內蒙古）；2.艾伶俐（河南）3.周鳳紅（寧夏）。 4月，外國文學出版社在北京出版楊連凱、林松、李佩倫、白崇人編撰的、經過局部修改或改寫的《古蘭經故事》，封面是納忠教授題簽，卷首有林松的《前言》，全書24.8萬字，印數1萬冊。 8月，馬堅漢譯《古蘭經》經其夫人馬存真個別修訂，加上《再版前言》，仍由中國社會科學出版社出版，印數爲2萬冊。 甘肅天水市楊振興阿訇帶病長期堅持、精心彙輯的《古蘭經譯節薈萃》於1993年完成，主要是以王靜齋和馬堅的古蘭經譯本及其注釋，全部加上阿拉伯原文，工整、細緻地融彙在一起，卷首有林松《序》。16開本，長達800頁。在臨夏市穆斯林文化服務中心贊助下，於今年出版了精裝本。 12月，納忠教授專著《阿拉伯通史》上卷，由商務印書館初版（按：下卷於1999年1月問世），印數4千部。該書共分8篇77章。其中第二篇第11章《（古蘭經），伊斯蘭教》，用兩節分別概括介紹了《古蘭經》的搜集和《古蘭經》的部分內容。 1998年 6月，甘肅穆斯林書法家馬千雲在抄寫馬堅漢譯《古蘭經》之後，再接再厲，用細管紫毫，蘸純金粉抄寫王靜齋上百萬字的《古蘭經譯解》（丙種本），已全部完成。使用赤純金粉，瓷青稿箋，耗資巨大；分30卷，以經折裝藝術加工，並配製考究木匣珍藏。全部按照原譯本繁體字楷書，點橫撇豎捺，一絲不苟，工程浩繁。封面題簽者，阿拉伯文爲中國伊斯蘭教協會會長薩裏哈·安士偉大阿訇，漢文是當代大書法家啓功教授。其附件包括林松《序》，和漢族作家麥天樞爲推薦此金書精品的特寫，已翻譯成阿、英、日文，並製作成光碟。 10月，穆斯林青年書法家馬海甯用篆書抄寫林松的《古蘭經韻譯》已全部告成。在銀川召開的首屆回族歷史與文化國際討論會揭幕日（13日），展覽於會議所在的寧夏賓館。 11月，3日——5日，沙烏地阿拉伯宗教基金部在麥加舉行第20屆國際《古蘭經》誦讀比賽，中國伊協選派伊裏亞斯（新疆伊斯蘭教經學院學生）和馬文鈞（青海伊斯蘭教經學院教師）參加。 12月，1日——6日，馬來西亞第40屆國際《古蘭經》誦讀比賽在其首都吉隆坡舉行，中國伊協選派新疆選手滿蘇爾·卡日（男）和內蒙古選手馬培英（女，國內比賽獲女子組第一名）參加。 1999年 1月，埃及在開羅舉行第6屆國際《古蘭經》誦讀比賽，中國伊協選派新疆選手艾拜杜拉參加。 5月，11日——14日第三屆全國《古蘭經》誦讀比賽在北京舉行。在各地推薦109名選手的基礎上，有來自29個省、市、自治區和新疆生産建設兵團4個民族的59名選手參加正式比賽。比賽結果：男子組錄取3名：1.馬文明（北京）；2.阿布杜拉·舒庫爾（新疆）；3.納喜剛（雲南沙甸）。女子組錄取2名：1.孔令娟（西安）；2.丁愛霞（寧夏同心）；3.陳瑞霞（山西）。 （初稿，有待補充和繼續） （纳锦文 编纂 林松 校訂 摘自《安拉的啓示－－古蘭經》網 ） TAG: 古蘭 譯解 22 janvier Life is a Fitnah!Life is a Fitnah! (as Understood From Soorah Al-'Ankaboot) Shaykh Saalih ibn 'Abdil-'Azeez Aalish-Shaykh [ In the Name of Allaah, the All-Merciful, may His Salaah and Salaam be upon His final Messenger to all mankind, and upon his companions and family members, and all those who follow his path until the Day of Judgement, to proceed: ] The central theme of Soorah Al-'Ankaboot, as some of the scholars have mentioned, is fitnah (trials and tribulations). Fitnah is mentioned right from the very beginning of the soorah where Allaah says [2]: ( Alif - Laam - Meem. Do people then think they will be left alone upon saying, "We believe in Allaah," and they will not be faced with fitnah? And verily we put those who came before them to trials, so that Allaah would make known those who have been truthful, and so that Allaah would make known the liars. ) So fitnah is mentioned specifically in the beginning of the soorah. So what kind of fitnah are people tried with? A man may be put to trial due to his intellect, or by the dunyaa. He may be tried by his parents or by his family. He may be put to fitnah by way of a long lifespan. His fitnah may be that he faces no hardships at all in life! So the reality is that a man may be tested by a variety of trials, all of them are mentioned here in this soorah. So in this soorah, Soorah Al-'Ankaboot, Allaah mentions the varieties of trials and the foundations that they are built upon. He also mentions how a man may be saved from these kinds of trials. That is because this worldly life, in reality, is merely a test and a trial. The Prophet (sallallaahu 'alayhe wa sallam) said, as 'Iyyaadh ibn Himaar narrated, and it has been collected by Imaam Muslim in his Saheeh: "Allaah, Most High, has said, 'Yaa Muhammad! Verily I have only sent you to put you to trials and to put others to trial by way of you.'" [3] So life, in reality, is just a fitnah. And this fitnah - is it by way of evil things or good things? It is by way of evil and good things alike! (Allaah says) [4]: ( And We shall test you with trials of evil and good, and to Us you will return ) Look to what Allaah mentions in the beginning of this soorah: ( Do people then think…) Who is included in the word ( people )? It includes both the believer and the disbeliever. It includes both the old and young. It includes all categories of people as they interact with all other categories. ( Do people then think they will be left alone upon saying, "We believe in Allaah," and they will not be faced with fitnah? ) You say you are a believer, so when can your faith be considered true eemaan? That is when trials have been placed in front of you, and you have passed them successfully upon Allaah's Order. You might even be tried by your own self! There are people who are put to fitnah because of their beauty and good qualities. A woman may be tested by her own possessions, and a man may also be tested by his own wealth. One may be tested by his parents as well. So you will find in this soorah mention of all these kinds of fitnah, their origins, and solutions to them. The Fitnah of Disbelieving Parents Take this example: In the first part of the soorah, Allaah says [5]: ( And we have commanded the people to be good to their parents. But if they strive to make you join partners with Me, those that you have no knowledge of, then do not obey them! To Me is your return. ) Note here that some parents cause fitnah and strive to make a servant commit shirk. Isn't this a fitnah? Indeed it is a tremendous fitnah! The scholars of Tafseer have mentioned that this verse was revealed about the events involving Sa'd ibn Abee Waqqaas, when his mother tried to turn him back to disbelief. Even with this kind of situation, Allaah ordered him to bear the company of his parents with kindness, but no to obey them. He said [5]: ( But if they strive to make you join partners with Me, those that you have no knowledge of, then do not obey them! To Me is your return and I will inform you of what you used to do. ) And He said in the beginning of the verse: ( And we have commanded the people to be good to their parents ) This is a tremendous fitnah! So then what is the way out of it? The answer is, with the proper understanding of Allaah's Legislation, that you do not obey them when they command you with kufr, shirk, or disobedience to Allaah, however you still bear their company with kindness. There are some people who are tried by this fitnah, and they accompany their parents, not in kindness, but with harshness, and have thus fallen into the prohibition to some degree. The one who can be patient with such a difficult affair, bearing their companionship with kindness and not obeying them (when they order him with disobedience to Allaah), is the one who is successful in dealing with fitnah in such a case. The Fitnah of Being in the Minority Another kind of fitnah is when a person sees a great number of people disbelieving in Allaah, the Mighty and Majestic. They do not believe, and so along comes a man and feels that he and the people of faith are very few, and that the disbelievers, the hypocrites, criminals, or disobedient ones are the majority. How can he keep straight himself, how? This is a kind of fitnah that attacks the heart. Very few of the people in this kind of situation stay firm. Most of them look to the people - the majority are into evil, so they fall into it. In this soorah, there is mention of this issue, along with the solution! So read the soorah and contemplate over that. [6] The Fitnah of Seeing the Enjoyment of the Disbelievers Another kind of fitnah that is mentioned in this soorah is that a man sees the enemies of Allaah and His Messenger (sallallaahu 'alayhe wa sallam) living long, secure lives. He sees that they live long lives on earth, enjoying their strength and oppressing others, and they are the enemies of Allaah, polytheists! This may lead him to start following the pleasures of the dunyaa, and join them in preventing others from the path of Allaah. (Allaah says) [7]: ( The life of this dunyaa is made beautiful to those who have disbelieved. They have mocked the people who believed, but the people who have taqwaa will be above them on the Day of Judgement ) That was from Soorah Al-Baqarah. In this soorah, Soorah Al-'Ankaboot, Allaah, the Mighty and Majestic mentions the story of Nooh ('alayhis-salaam) in only two verses. What is the relationship of this story to the them of the soorah, which is fitnah? Allaah, the Mighty and Majestic, says [8]: ( And verily we sent Nooh to his people, and stayed amongst them (calling them to Allaah) for all of 1000 years, save 50. Then the great flood overtook them while they were oppressive. So we saved him and those on his boat, and we made it a sign for all the creation. ) The story of Nooh is found here in only two verses? What is the reason for that? This entire time, 950 years, he was inviting them, while the believers were very few, as is understood from another soorah [9]: ( And no one believed along with him, except very few ) Some of the scholars explained that the number of believers had only reached 13 individuals. Others said that seventy-some men and women had believed. He stayed amongst them a thousand years while shirk was the predominant practice, the worshipping of idols: Wadd, Suwaa', Yaghooth, Ya'ooq, and Nasr. [10] And he was advising them and inviting them day and night, secretly and openly, and no one responded except this small number. Wouldn't the hearts be facing a fitnah? Indeed this was a fitnah. It was not just 10, 20, or 50 years, or even 100 years. 200 years went by, 300, 400, 500, to a complete 1000 years, save 50. Then finally came the way out from Allaah, the Mighty and Majestic. Therefore, a man may be put to trial by seeing the long lives of the enemies. So this soorah causes the true believer to take heed and realize that this is for a reason. (Allaah says) [11]: ( So that Allaah would make known those who have been truthful, and so that Allaah would make known the liars. ) When will this be made known? When the fitnah is encountered, and it is dealt with successfully. So the theme of the soorah, as we are noting, is fitnah, even with the story of the Prophet (Nooh). The lesson here is fitnah, and what will save you from the fitnah that lasts for a long time. Some people mistakenly think that Allaah's affair will reach him however they want. No, rather the wisdom of Allaah is all-encompassing. He will test people, as He tested Nooh ('alayhis-salaam) and his people, as they lived amongst their people (calling them to Allaah) for 950 years, and after that only a small group of people responded. So one way to succeed in the face of trials is mentioned here in the soorah, and that is by way of patience. (Allaah says) [12]: ( So we saved him and those on his boat, and we made it a sign for all the creation ) The Fitnah of Argumentation Then we see in the story of Ibraaheem another kind of fitnah - opponents who argue and fight against the invitation, they do not submit, rather they only plot and plan. Certain things from the dunyaa that they love are made very dear to them, as Allaah says [13]: ( And he (Ibraaheem) said, "You have taken idols as objects of worship instead of Allaah, loving them. But this love is only for the dunyaa, as on the Day of Judgement you shall disown each other…" ) So in argumentation there is a kind of fitnah. Few people have patience upon the Truth, remaining upon it, without becoming affected by this kind of fitnah, the doubts that the polytheists and disbelievers may instill in one's mind. These doubtful thoughts become renewed with the passing of time. The Fitnah of Passions and Desires After this, Allaah mentions the story of Loot ('alayhis-salaam). In it is mention of the fitnah of the desires of men that go against man's very nature. This, along with a number of other passions and their outward promotion of them, they claimed that there was no harm in them. They would refute anyone who prohibited them from their actions. He (Loot) prohibited them, and said, "You are practicing all kinds of evil in your gatherings!" But all they said to him was, "Bring us Allaah's Punishment if you are indeed truthful!" [14] It was great fitnah for Loot that his wife from his own house had given into their evil and became like them, encouraging the men to have intercourse with the men who came to their land, and the likes. (Allaah says) [15]: ( So we saved him and his family, except his wife, as she was from those who stayed behind ) So then the desires are a form of fitnah. How can one escape his desires and passions? He escapes them by recognizing that they are a source of fitnah. Allaah intended for the passions in the flesh of mankind to be something that leads him to preserve his lineage (by having children), and to test the servant as well. Does he have perseverance or not? Does he push forward, firm upon what Allaah wants from him, or does he turn to his desires and lose hold of his grasp over them, going after anything he wants? So in this story, the fitnah was something that led to the release of Allaah's Punishment upon those who did not cease doing things He, the Mighty and Majestic, had forbidden. The Fitnah of Disobedience Upon Knowledge Another kind of fitnah is when the people have knowledge, the society knows what is correct, but they do not act according to the knowledge. An ignorant man can be taught, but when knowledge has spread throughout a society and the people know the boundaries and they have some insight, but they contradict what they know, isn't that a fitnah?! Knowledge has not been a blessing for them, rather it has only been a fitnah. Allaah, the Mighty and Exalted, mentions that the tribes of 'Aad and Thamood were people of knowledge. They knew and had insight, but with that they rebelled and disobeyed. Allaah, may He be glorified, said [16]: ( And (remember the destruction of) 'Aad and Thamood! Verily their (destroyed) places of residence have made clear to you (how they were destroyed). The Shaytaan beautified their actions for them and kept them away from the Path, while they were people of insight. ) The Shaytaan beautified their actions for them, and then kept them away from the Path, while they were people of insight! Were they ignorant? No. Were they deficient in some of their knowledge? No. They had knowledge, but the Shaytaan had beautified their actions for them, and thus kept them away from the Path! All of this while they had good insight and clear vision. This is a tremendous fitnah, that a man has knowledge but he obeys the Shaytaan, leaving behind the knowledge that he has received from his Lord, the Mighty and Majestic, and from His Messenger (sallallaahu 'alayhe wa sallam). The Fitnah of Argumentation Strength can also be a fitnah, just as dialogues and debates are fitnah in many situations. Today dialogues are commonly being propagated: debating with Christians, debating between people, debating between the religions, between math-habs, between sects, etc. This debating is a kind of fitnah! Programs about this idea are currently being broadcast on television, since they have an effect on those with weak hearts. You see the different religions and sects - this one is worshipping something, and that one is worshipping something else. A person could become doubtful and be tried due to this. But the true believer knows that this variety and assortment is only a further proof that the Truth is only one way, and that those other people are as Allaah, the Mighty and Majestic, says [17]: ( Laboring hard and weary, they will be put into a blazing hot Fire ) They wanted to follow the path to Allaah, the Mighty and Majestic, but they were mistaken. But as for the subject of debating - does a man debate or not? Does he argue or not? This is indeed a fitnah. But who is the one who should debate them? The one who has knowledge, not just anyone! So it should be mentioned here that, as some of you know, some people that enter into debates with either the corrupt Muslims, the Christians, the Jews, or some other religion or stray ideology, they are occasionally defeated, or the opponent is stronger. So then the people are tried by this. Allaah, the Mighty and Exalted, has clarified in this soorah that fitnah will spread if the dialogue is not done by the scholar arguing in a way that is better. Allaah, the Mighty and Exalted, says [18]: ( And do not debate the People of the Book (the Jews and the Christians) except in a way that is better, except the oppressors from them. And say: "I believe in what was revealed to us and in what was revealed to you, and our God and your God is one, and we are submitting to Him." And thus we revealed the Book to you... ) Until He, the Mighty and Exalted, said [19]: ( Rather they are clear proofs in the chests of those who have been given knowledge ) So Allaah prohibits us from debating the People of the Book except in a way that is better. But who is to do the debating? The one who debates is the one who knows the Qur'aan, as Allaah says [19]: ( Rather they are clear proofs in the chests of those who have been given knowledge ) So based on this, whoever does not know the Qur'aan, the proofs found in the Qur'aan, the clear examples found in the Qur'aan, the evidences in the Qur'aan, how examples of debating have been given in the Qur'aan, examples of debating the wicked sinners, the people of arrogance, those who go beyond all boundaries, and all categories of people - whoever does not know all this, then he is not fit for debating. So it is not for every individual to enter debates with them, using his own opinions and thoughts, rather this debating is to be done by the scholars. Hiwaar (debating), or mujaadalah as it has been named in the Qur'aan, is only for the people of knowledge, those who know the limits that Allaah sent down to his Messenger (sallallaahu 'alayhe wa sallam). So therefore fitnah could very well take place with argumentation. A man comes and says, "Debate with me! Why won't you debate me!?" So he begins by looking for a subject to debate about, what issue can he argue over… This is a way that the common people are destroyed! So a man must look to his religion in a situation like this, and uphold and display the honor of his religion. He must know that the Qur'aan is the Truth, and whoever has it in his chest is upon the Truth, since the Qur'aan is the ongoing evidence against all the people! It could be that a man does not know some of the proofs needed, and if that is the case, then verily he must say, as Allaah, the Mighty and Exalted, has said [20]: ( And say: "I believe in what was revealed to us and in what was revealed to you, and our God and your God is one, and we are submitting to Him." ) This is the general manner of debating them, and the specific and complete details are known to those who know the Qur'aan, and to those who know the Sharee'ah. The Fitnah of the Dunyaa Another fitnah from those mentioned in this soorah is that Allaah makes this life beautiful, with all of its vain pleasures and playing about, and all the things that are fun to enjoy in it. A person may indulge in these things and forget about the Next Life. Allaah, the Mighty and Exalted, says in the latter part of the soorah [21]: ( And this worldly life is nothing but vain pleasures and playing about ) So many of the people are put to fitnah because of this life, with its vain pleasures and amusement, thinking these things will last, but they do not know the reality of life! Allaah, the Mighty and Majestic says after that [21]: ( And indeed the Next Abode is the Hayawaan, if they only knew ) Hayawaan is an extreme expression of the word hayaat (life), so the verse means that the Next Abode, Paradise and the Hellfire, is the truly complete and everlasting life. So whoever wants true delight and complete enjoyment and satisfaction, then it is in Paradise in the Next Life. Whoever wants to be free from harmful things, then all of the harmful things are in the Hellfire. So whoever wants to flee from them, then he flees from the Hellfire. A number of scholars, including Ibn Al-Jowzee, have said, explaining this, "Whatever Allaah mentions in the Qur'aan about the delights of the dunyaa, that is for you to look at the delights of this world and contemplate over the delights of the Next Life. For every example of an enjoyable thing or something the people indulge in, it is a proof against you if you have not reflected over the delights of Paradise. And every example of a harmful thing in the dunyaa, even if it is something that causes a slight amount of grief, or even something as light as a slight fever, verily they are examples that Allaah is using to remind you about the things in the Next Life, the punishment, torture, and deprivation (of the Hellfire)." So whoever seeks the real, true life and happiness, then let him look for the everlasting happiness. This worldly life, with its amusement and playing about, is only just that - vain amusement and playing about. So it is a source of fitnah. Look to the people today and how they are being tried by the amusement and play of the dunyaa! Why have the hearts become hardened and unreceptive? Because the people have turned to amusement and play! Why have they turned away from the Next Life? Because they have turned to amusement and play! Why don't they have hardly anything memorized from the Qur'aan? Because they have turned to amusement and play! The earnest, intelligent man is the one who looks into His Statement [21]: ( And indeed the Next Abode is the Hayawaan, if they only knew ) The Fitnah of Safety and Security Another kind of fitnah mentioned here in this soorah, and the escape from it is also mentioned, is the fitnah of safety and security. Look at the security of the Haram (in Makkah), the security of the places surrounding it, after years and years of security, the people begin to believe that what befalls the other people will not befall them. Earthquakes happen in other places, as for the people who live near the Haram, it does not happen to them. Atrocities, difficult living conditions, things that befall the others… the people who live in the Haram say: "We are the children of Allaah and his beloved ones!" Or they say, "We are His favored ones," or they say similar things. Allaah, the Mighty and Exalted, has said clarifying this kind of fitnah near the end of the soorah [22]: ( Have they not seen how We have made a secure Haram, and people are being snatched away from all around them? ) We are to look to this kind of fitnah, a blessing from Allaah. This blessing of Allaah should not be a source of fitnah for the people, it should not be that Allaah's Blessing becomes a fitnah, as Allaah caused the people to be safe and secure during the time of one of the previous prophets, and as much of the time after him that He willed. Allaah says [22]: ( Have they not seen how We have made a secure Haram, and people are being snatched away from all around them? ) What is the intent here? (Allaah says) [22]: ( Will they then believe in falsehood and become ungrateful for the blessings of Allaah!? ) Are they going to believe in falsehood after Allaah has blessed them so much!? Are they going to engage in shirk, kufr, and the rejection of the message of Muhammad (sallallaahu 'alayhe wa sallam), pledging obedience to the devils. Or are they going to fall into things less than that, like disobedience, sinning, and transgression? They are ungrateful for the blessings of Allaah! Who is it that gave them those blessings? Allaah, the Mighty and Exalted! (Allaah says) [23]: ( And what you have of blessings is only from Allaah! Then when some harm reaches you, to Him you cry for help. ) Then therefore, from the many varieties of fitnah that Allaah may allow to befall some of his servants is what has been mentioned in this soorah, that a servant feels that trials and tribulations are only for other people, and that he is not tried or tested with difficulties. So the loss of wealth, as one may think, that was for So-and-So, not for him. Sickness is for So-and-So, as for him, then he does not get sick. Severe illnesses strike the people, and may Allaah give us security from them, verily they only befall the others, as for him, he feels they will not befall him. Strokes and things like that are for the other people, he feels that he will not face them, so he does not contemplate. Allaah, the Mighty and Exalted, says, explaining this example [22]: ( Have they not seen how We have made a secure Haram, and people are being snatched away from all around them? Will they then believe in falsehood and become ungrateful for the blessings of Allaah!? ) Conclusion These are examples from the many kinds of fitnah and trials, and things that relate to the subject of the soorah. So the beginning and the end of this soorah meet each other upon the same subject, providing proof for those of the scholars who say, "The subject of the soorah will be found in the agreement of the beginning and the end of a soorah." Allaah, the Mighty and Exalted, says in the beginning of the soorah [2]: ( Do people then think they will be left alone upon saying, "We believe in Allaah," and they will not be faced with fitnah? And verily we put those who came before them to trials. ) What is the way out from all of these situations? The answer is found in the end of the soorah, in the very last verse [24]: ( And those who strive hard in Our Way, verily We will guide them to Our Paths. And verily Allaah is with those who do good. ) I ask Allaah, the Mighty and Majestic, to bless us all in what we have heard, and that He makes us from the people of the Qur'aan, those who are His special and favored people, and that He increases us in knowledge and that He reminds us of what we forget. I also ask that He makes us from those who make halaal what is halaal in His Book, from those that consider what has been prohibited in His Book as haraam, and from those who firmly believe in what is reported in His Book about the unseen affairs. Verily He, Most High, is the Bestower of Good, the Generous One. Courtesy: bakkah.net FOOTNOTES (Abul-'Abbaas) [1] from the second side of cassette entitled Maqaasid As-Suwar wa Atharu Thaalika fit-Tafseer, translated by Abul-'Abbaas [2] the meaning of Soorah Al-'Ankaboot (29):1-3 [3] from an authentic hadeeth collected by Imaam Muslim in his Saheeh (#7136), it begins with: "Verily my Lord has ordered me to teach you what you did not know from what He has taught me…" [4] the meaning of Soorah Al-Ambiyaa' (21):35 [5] the meaning of Soorah Al-'Ankaboot (29):7 [6] A further explanation of this comes later in the article. [7] the meaning of Soorah Al-Baqarah (2):212 [8] the meaning of Soorah Al-'Ankaboot (29):14-15 [9] the meaning of Soorah Hood (11):40 [10] as mentioned in Soorah Nooh (71):23 [11] the meaning of Soorah Al-'Ankaboot (29):3 [12] the meaning of Soorah Al-'Ankaboot (29):15 [13] the meaning of Soorah Al-'Ankaboot (29):25 [14] Refer to Soorah Al-'Ankaboot (29):29. [15] the meaning of Soorah Al-A'raaf (7):83 [16] the meaning of Soorah Al-'Ankaboot (29):38 [17] the meaning of Soorah Al-Ghaashiyah (88):3-4 [18] the meaning of Soorah Al-'Ankaboot (29):46-47 [19] the meaning of Soorah Al-'Ankaboot (29):49 [20] the meaning of Soorah Al-'Ankaboot (29):46 [21] the meaning of Soorah Al-'Ankaboot (29):64 [22] the meaning of Soorah Al-'Ankaboot (29):67 [23] the meaning of Soorah An-Nahl (16):53 [24] the meaning of Soorah Al-'Ankaboot (29):69 29 décembre Allah Knows BestAllah knows what`s best for us So why should we complain We always want the sunshine But He knows there must be rain We always want the laughter And the merriment of cheer But our hearts will lose their tenderness If we never shed a tear. Allah tests us often With suffering and with sorrow He tests us not to punish us But to help us meet tomorrow For growing trees are strengthened If they withstand the storm And the sharp cut of the chisel Gave the marble grace and form Allah tests us often And for every pain He gives to us Provided we`re patient Is followed by rich again So whenever we feel that everything is going wrong It is just Allah`s way To make our spirit`s strong . My SoulFrom those around, I hear a cry , an awful soft A HOPELESS SIGH I hear their footsteps leaving show .. & then I know my SOUL MUST FLY A Chilley Wind Begins to Blow Within my soul from head to toe & then the last breath escapes my lips, its time to leave & I must go.. so its true but its to late They said each soul has its given date When it must Leave its body`s core & Meet with its Eternal fate Mark the words THAT I DO SAY Who knows tommorow could be your day At last its Come to HEAVEN or HELL Decide which now do not delay Come on My brothers lets us pray Decide which now do not delay " OH ALLAH !! OH ALLAH !! " I cant see My eyes are blind Am I still me ? Or has my soul .. Been led astray & forced to pay a priceless fee ? alas to dust we all return & shal rejoice while others BURN If only i Knew tht before The line grew short & came my turn & now as beneath the soil they lay me with my record flawed they cry not knowing tht I cried worse for they go home I face my Allah Mark the words THAT I DO SAY Who knows tommorow could be your day At last its Come to HEAVEN or HELL Decide which now do not delay Come on My brothers lets us pray Decide which now do not delay 22 décembre Death is CertainThis is a story of a normal man, Who lives his life contrary to Allah’s Plan. If you see yourself in this story, Then repent to Allah, and you don’t have to worry. It was early in the morning at four, When death knocked on his bedroom door, “Who is there?” the sleeping man cried, “I’m the Angel of Death, let me inside.” Immediately, the man began to shiver, Like a person with a deadly fever, He shouted to his sleeping wife, “Don’t let him take away my life.” “Please go away, Angel of Death! Leave me alone. I am not ready yet. My family depends on me everyday Give me a chance. Please, won’t you delay?” The Angel knocked again and again, “Friend! I will take your life without a pain. It’s your soul that Allah does require. I didn’t come to you by my own desire.” The man became frightened and he began to cry, “O Angel! I am so afraid to die. I’ll give you gold, and be your slave, Please, don’t take me to the dark grave.” “Let me into your room, my friend!” the Angel said, “Open the door and get up from your bed, If you don’t open it and let me in, I will walk through the door just like a Jinn.” The man took out his gun with his right hand. He was ready to challenge the Angel’s stand. “I will point my gun towards your head, “If you come into my room, I will shoot you dead.” Now, the Angel was in the room, Saying, “ O man prepare for your doom, Don’t you know that Angels never die? Put down your gun and do not cry.” “Why are you afraid? Tell me O man, To die according to Allah’s Plan. Come, smile at me, do not be grim, You should be happy to return to Him.” “O Angel! I hang my head down in shame, I didn’t make the time to remember Allah’s name, From morning to evening, I made my wealth, I didn’t even take care of my health.” “I knew about Allah’s Commands, but I never obeyed them I knew about the five daily prayers, but I never prayed them. Many Ramadans came and many Ramadans went, But I didn’t make the time to repent.” “The Hajj was obligatory on me, But I didn’t want to spend my money. I knew about the charity, but I ignored. I preferred to take usury more and more.” “Sometimes I drank my favorite wine, I went out with my girlfriends to sit and dine. O Angel, please, please. I beg of you, Don’t take my life. Give me another year or two.” “The laws of the Quran, I will obey, I will begin Salah this very day. My fasting and Hajj I will complete And keep away from self-conceit. “I will stop taking usury, And give all my wealth to charity. Wine and girlfriends, I will hate them for Allah. I will start living my life by the Laws of Allah. “Angels do what Allah demands, We can’t go against His Commands. Death is written for everyone, For father, for mother, for daughter, or for son.” “O man, this moment is your last. Now, I will remind you more of your past. I really understand your fears, But it is now too late for tears.” “Your parents, you did not obey. Hungry beggars, you turned away. You ignored the Mu’ethin’s Athan, You didn’t read the Holy Quran.” “Breaking promises all your life, Backbiting friends and causing strife. You ate vitamins and grew very fat, With the very poor and sick people, you never sat.” “Paradise for you? I can not tell, I really think that your home will be in Hell. There is no time for you to repent, I’ll take your soul now, for which I am sent.” The ending is very sad, Finally, the man went mad. With a loud cry, he jumped out of bed, And suddenly, he fell dead. O reader, take a lesson from here. You don’t know, maybe your end is near. Change your life and make amends, For heaven on your deeds depends. This poem is woven around the following Qur’anic verse: “Wherever you may be, death will overtake you, even if you are in towers, strong and lofty.” (The Holy Quran, Surah An-Nur, 4:78) 4 décembre All praises are for you Allah"All praises are for you Allah, how I hope that you are there. For sinful though I know I am, your displeasure I can not bear. Never, till this moment, did I realize how much I've strayed. Never, till now, was I more conscious of all those times when I should have prayed. For sins are like heavy baggage, that one carries through Life, the airport. Why didn't I realize sooner, that Earth is but a place of sport ? Ya Allah ! Forgive me. Save me from the fire of Hell. Forgive me as you did my parents, from Jannah though they fell. Ya Allah ! Protect me. From myself for my soul is weak. Let me not falter ever, for Jannah is the abode I seek. Ya, Allah! Please help me. For I don't understand and thus, I fear. What happened to all those moments when I never doubted that you were near ? My actions once were guided, by my faith which, once, was strong. Ya Allah! please guide me. What happened, what went wrong ? Each footstep that I used to take, I took with you ever near my side. The Quran was my faithful companion, Rasulullah my beloved guide. How I yearn for those bygone days Allah, for I know that the day comes near, When we'll each receive our just rewards, and Truth will stand sparkling clear. Life is like a spider's web Allah. We get caught in its tricky snare So thoroughly are we disillusioned, time for salat we can not spare. I sit here and I wonder, Ya Allah! Why did I fall so low? What happened to my faith Allah? Where did my Iman go? In this earthly life of ours, so often does sin seem right. Falsehood seems to be the truth, as if days are confused with night. Man is an imperfect creature. And thus, Man shall always wrong. For the road to Jan'ah is rocky, and the journey seems awfully long. Ya Allah ! Our creator, we are all just pieces of clay. Please help us with our steps in life, and let us not lose our way. All praises are for you Allah, I know that you are near. I know that you have read my heart, and my words I know you hear." Insha'Allah Ameen "He said: I only complain of my grief and sorrow to Allah, and I know from Allah what you do not know." (Surah Yusuf, Ayaah 86) 4 novembre life after deathYou only live once so sit back and enjoy No time for sorrows so fill it up with joy This way of thinking is totally wrong Our total existence is forever long Life is for eternity its stages are four The first is in the womb, but hold on there’s more The second is from birth until the moment we die The third takes place in the place where we lie Barzakh is it`s name until judgement day The fourth is eternity and in heaven we pray! The soul splits from the body at the time we die Then with the angel of death, they both will fly If the person is pious, the angel looks handsome And the wicked will wish, that they could ransom For the pious, the soul is taken on a piece of silk Eventually, they’re in heaven with rivers of milk The evil person’s soul is dragged out with pain Then they know, their life was in vain When Allah swt gives the order, the soul is returned Either to a bed of paradise, or else to be burned The soul is returned, while the family are grieving And then he is questioned while his loved ones are leaving At that time the person will be in such a state He is asked three questions which determine his fate He will be panicking, his heart full of fear When he sees the angels, Munkar and Nakeer He will be asked about his God, religion and what did he say About the person who appears in front of him that day That will be Muhammed SAWS, who can save us from hell The pious will recognize him, but others won’t tell After answering rightly they are saved from the ordeal Of the torments of the grave, which to us seem unreal Their grave is extended and in peace they stay They will praise Allah SWT and continue to pray A window of paradise is seen and they sleep in bliss Whereas the unbelievers grave becomes hell’s abyss Creatures are let loose on their fronts and back Their graves close in until their ribs will crack They are in constant agony until judgement day Nothing will help, it will be too late to pray They will know because of themselves, their future is wrecked But they won’t have a clue what to further expect For the believer , it passes like a good night’s sleep His good deeds have been done, the rewards he shall keep Judgement day will pass like the time for a prayer At the speed of light he crosses the bridge, thin as a hair And before he knows it, he is in paradise Whereas the unbeliever, will be paying his price This life is a journey, death isn’t the end Real life goes on, so don’t just pretend So prepare now, we’re not here to stay Follow Islam, the key is to pray Brothers and sisters take this advice You’ll be proud of yourself, when in paradise! |
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