我们常常假定，普通人天生就会对伊斯兰和穆斯林抱有敌意或对立情绪。当然，每个人处理媒体信息的方式各不相同：有些人因其背景信息、人口统计特征和真实的担忧，比其他人更容易陷入刻板印象。囚犯塞玛目·本·奥萨勒（愿安拉喜悦他）决定皈依伊斯兰时，他对先知ﷺ说，他最憎恶的莫过于“你们的土地”，但如今你们的土地已成为我心中最可爱的土地。这表明，他对伊斯兰和穆斯林的“他者化”不仅影响了他对先知ﷺ的看法，也影响了他对与先知ﷺ相关之土地的看法。先知ﷺ的

We often make an assumption that the average man might be naturally confrontational or hostile to Islam and Muslims. We all, of course, process media information in different ways; there are those who might be more susceptible to stereotyping than others depending on their background information, demographics and genuine concerns. When the prisoner Thumāma ibn Uthāl (Allāh be pleased with him) decided to accept Islam, he said to the Prophet (peace be upon him) that there was nothing he despised more than “your land, but now your land has become the most beloved of lands to me”. This means that his Othering of Islam and Muslims effected not only his perception of the Prophet (peace be upon him), but also of the land associated with the Prophet (peace be upon him). The Prophet’s (peace be upon him)

“尊贵的面容”，他的宗教和他的城市，都曾是Thumāma所关注的焦点，但先知ﷺ的感化之力与宽厚之德，为这位俘虏打开了一片新的理解空间。尽管他起初以为先知ﷺ确实可能下令处死他，但他也明白，自己获释的可能同样存在。

blessed face, his religion and city were all a point of concern for Thumāma, but the Prophet’s (peace be upon him) transformative character and forbearance opened a new space of understanding for the prisoner. Though he initially assumed that the Prophet (peace be upon him) could in fact have him killed, he also knew that his release from captivity was a possibility.

在我们与他人的交往中，应当记住：作为人，我们大多会被相似的事物所安慰——即善良与怜悯的表现。安拉描述先知（愿主赐他平安）是仁慈品格的化身：“我派遣你（穆罕默德啊），只是对众世界的一种慈悯。”（《古兰经》21:107）慈悯、怜悯与同理心是人们所追求的最美好事物中相互关联的特质。我们宁愿要慈悯而非严厉，要宽容而非愤怒，要仁慈而非残酷。先知ﷺ

In our engagement with others, we should remember that we as humans are mostly comforted by similar things – displays of kindness and mercy. Allāh describes the Prophet (peace be upon him) as an embodiment of merciful character: “And We have not sent you (O Muḥammad) except as a mercy to the worlds.” (Qur’ān 21:107) Mercy, compassion and empathy are interlinked features of the best of what all people seek. We prefer mercy over harshness, forbearance over rage, kindness over cruelty. The Prophet (peace be upon him)

在每一种情况下都要施行仁慈,先知曾这样教导他的妻子阿伊莎(愿真主喜悦她):“仁慈不存在于任何事物之中,除非它使其变得美好;仁慈也不会从任何事物中被removed,除非它使其变得污浊。”真主以最美的名字来描述自己:至仁主(Al-Raḥmān)、特慈主(Al-Raḥīm),即仁慈者、慈悯者、赐予慈悯者。真主命令在每一种情况下都要仁慈,并将依照我们对待他人的方式来对待我们。先知ﷺ解释道:“仁慈的人将受到至仁者的仁慈。你们要怜悯地上的众生,天上的主就会怜悯你们。”127

instructed that kindness be applied in every situation, once teaching his wife ‘Ā’isha (Allāh be pleased with her): “Kindness is not found in something except that it makes it beautiful, and it is not removed from something except that it makes it tarnished.” Allāh describes Himself with the most beautiful names of Al-Raḥmān, Al-Raḥīm - the Merciful, Gracious, Bestower of Mercy. Allāh commands mercy in every situation and will deal with us in relation to our dealings with others. The Prophet (peace be upon him) explained, “The merciful will be shown mercy by the Most Merciful. Be merciful to those on the earth and the One in the heavens will have mercy upon you.”127

伊本·盖伊姆解释了先知ﷺ的话语：

Ibn al-Qayyim explained the Prophet’s (peace be upon him) words:

“真主是慈悯的，祂喜爱慈悯的人，祂遮掩人们的罪过，祂喜爱遮掩别人罪过的人。”“谁饶恕别人，真主就饶恕他；谁宽恕别人，真主就宽恕他；谁为别人开脱，真主就为他开脱；谁善待别人，真主就善待他。你们怎样对待别人，别人也会怎样对待你们，所以你们要选择自己的行为方式，因为真主对待你们，就如同你们对待祂的仆人。”128 要使同理心的真理得以实现，并消除把他人视为“他者”和非人化的倾向，就需要realise一种对慈悯的整体性领悟。在我们周围的一切之中，无论是人类还是动物，都有真主赐予受造物的那部分慈悯。这是穆斯林永远不可忘记的。

“And Allāh is merciful, and He loves the merciful ones, and He veils the sins of people and He loves those who veil the sins of others ”Whoever pardons others, Allāh will pardon him; whoever forgives others, Allāh will forgive him; whoever excuses others, Allāh will excuse him; whoever shows excellence unto others, Allāh will deal excellently towards him. As you do so shall be done unto you, so be how you choose for indeed Allāh will be unto you as you are unto His servants.”128 In order for the truth of empathic concern to be realised and to offset tendencies of othering and dehumanisation, it is a holistic appreciation of mercy that needs to be realised. In everything around us, among humans and animals there is a part of that mercy which Allāh bestowed upon creation. This is something the Muslim must never lose sight of.

所有人,无论穆斯林还是非穆斯林,都具有某种仁慈的品质——善良、怜悯、同理心与爱,因此我们的态度、交往与沟通,都应当以同样的仁慈精神为指引。先知ﷺ教导我们对所有人怀有普遍的仁慈,以怜悯之心看待一切被造物。

All people, Muslims and non-Muslims alike, have something of mercy – of kindness, compassion, empathy, love, and so our approaches, interactions and communication must be inspired by the same spirit of mercy. The Prophet (peace be upon him) instructed us to have a general mercy for all, to look upon creation with an eye of compassion:

艾布·穆萨·al-Ash‘arī（阿布·穆萨·艾什尔里）传述：安拉的使者ﷺ说：“你们若不相互爱慕，就不能成为有信仰的人。我告诉你们一件事，它能使你们相互爱慕吗？”

“Abū Mūsa Al-Ash‘arī reported: The Messenger of Allāh, peace and blessings be upon him, said: ‘You will never have faith until you love each other. Shall I tell you what will make you love each other?

他们说:"当然,安拉的使者啊。"先知ﷺ说:"你们之间要传播和平。以掌握我灵魂的那位发誓,你们若不相互怜悯,就不会进入乐园。"

They said, ‘Of course, O Messenger of Allāh.’ The Prophet said: Spread peace between yourselves. By the one in whose hand is my soul, you will not enter Paradise until you are merciful.

他们说:“安拉的使者啊,我们每个人都是仁慈的。”先知说:“不,这不是指你们彼此之间的仁慈,而是普遍的仁慈,是普遍的仁慈。”ﷺ129

They said, ‘O Messenger of Allāh, all of us are merciful.’ The Prophet said: Actually, it is not mercy between yourselves, but rather it is mercy in general, it is mercy in general.”129

“同理心是分享他人快乐或悲伤、感受其情绪与感觉的能力。这种能力能够带来理解、怜悯，以及人与人之间的种种其他联系。我们体验同理心的方式有两种：一是因为我们曾身处他人所处的境地，亲身知道那种感受；二是因为我们能够想象他人的感受。我们的想象力可能来源于自己类似的经历，也可能来源于朋友或家人的讲述，或是来源于我们对陌生人遭遇的观察。虽然同理心可以是分享他人喜悦或快乐的一种方式，但那种因他人的困难而生的同理心，最有可能促使我们采取行动。”

“Empathy is the capacity to share the happiness or sadness, the emotions and feelings of another person. This ability leads to understanding, to compassion and to a wide range of other connections between people. There are two ways that we are able to experience empathy: one, because we have been in the situation that the other person has. We know from personal experience how it feels, and the other is because we can imagine how they feel. Our ability to imagine may come from a similar experience of our own, from a story of a friend or family member who has had that experience or from the observations of what happens to a stranger. And although empathy can be a way of sharing someone else’s joy or happiness, the empathy that connects difficulties is the one that’s most likely to move us to action.

理解他人的困境，可以让人做出有针对性的回应：一种有的放矢的帮助，或是努力纠正错误，或是设法解决问题，又或者只是与对方分享一份理解。

Understanding the troubles of others can bring a focused response, a focused kind of help by trying to right a wrong, by trying to fix a problem, or simply by sharing an understanding.

“这些行为可以简单到一个微笑，也可以复杂到在海地开展的一场国际救援行动。”130（04:03-05:19）

These actions can be as simple as a smile or as complex as an international relief effort in Haiti.”130 (04:03-05:19)

Dr. Lisa Rossbacher 所触及的观点是：人类的行为准则具有普遍性，存在于所有人之间，因此对他人的感受，无论在身体上还是在象征意义上，都是相互映照的。这种观点唤起人们对自身脆弱性的感知，并认识到战争中最普遍的情绪——恐惧——是包括敌方民众在内的所有人共有的。"正是在承认自身的脆弱之中，同理心才开始萌生。"131

What Dr. Lisa Rossbacher touches upon is the idea that human codes of behaviour exist in a universal sense, between all humans, and therefore feeling for others is reflective in both a physical and figurative way. It invokes feelings of one’s own vulnerability and with a recognising that the dominant emotions prevalent in war – fear – is universal to all humans including enemy populations. It is ‘in the acknowledgement of one’s own vulnerability lies the beginning of empathy.’131

这种自我“重叠”到他人经历之上的现象，源于信任或同理心与道德之间的关系。人们可以通过思考自己的痛苦与快乐，去想象另一个人的痛苦、快乐与未来的处境，从而使我们不会仅仅出于自身利益行事，并激励我们从他人的立场来看待自己。132 Naomi Head指出，尽管亚当·斯密、卢梭、汉娜·阿伦特和玛莎·努斯鲍姆等西方思想家的论述中关于同理心的哲学内涵十分丰富，但国际关系理论对同理心的关注却很少。133 正是在想象那些栖居于未知空间中的未知之人时，同理心的行动才成为一项既具挑战、又不可或缺的任务。我们如何能够将自己、自身的经历、感受和思想，转移到一种未知的生活与景观之中——那种景象过于荒凉、凄惨，以至于难以被理解？我们该为无名者赋予什么名字，为无声者赋予什么声音，又该为被埋葬者还原怎样的生命？正是在试图想象、有时甚至是想象那无法想象之事的过程中，同理心开始显现其作用。这可以从维克多·弗兰克尔的一段叙述中看出：他将深刻的忧郁与令人恐惧的情境，与囚犯们在从奥斯维辛前往达豪的途中，通过喜悦所表达出的强烈解脱感并置在一起。维克多·弗兰克尔明确强调，他的经历具有极其独特的性质。

虽然我们永远无法完全理解他人生活境遇的全部背景与各种因素，也无法确切知道他人在那种处境中究竟有何感受，但通过对自身脆弱性的批判性自省，我们仍能意识到自己在类似时刻曾有过的感受（这种感受经由记忆的深浅程度而有所过滤）。这种共情无需照搬他人的处境、情境、性别或所处的历史时代，它具有存在意义上的特质，因为"为他人感同身受"本身就塑造了我们自身的"自我"。穆斯林与他人交谈时，应当能够将自己的同理心体会代入对方的处境之中。母亲能够凭借自己的母性体验去感受他人，父亲同样能够体会为人父的艰辛与喜悦。同一社会中的人们，也能够共鸣于相同的社会关切，如街头犯罪、房屋租金上涨、大学学费、退休生活以及孤独。

Though there can never be a full understanding of the context and factors that make up another person’s life circumstances or what a person must have ‘felt’ in that circumstance, there is nonetheless a realisation, through critical self-reflection of one’s own vulnerability, what one had felt (mediated by the gradients of memory) at a similar moment. It need not mimic the circumstance, setting, value of gender or time in history, but is existential in as much as ‘feeling for’ contributes to our very own make up of ‘self’. When the Muslim speaks with others, he or she should be able to insert their own empathetic considerations onto the addressee. Mothers are able to ‘feel’ out of their own maternal considerations, fathers too can appreciate the challenges and joys of fatherhood. People in a society can relate to the same kinds of social concerns like street crime, rise in housing costs, university tuition fees, retirement and loneliness.

同理心是与他人分享情绪的能力，能够与对方一同感受其喜悦或悲伤。这可以通过换位思考来实现，即回想我们自己曾经处于相同或相似处境的时刻。我们知道那样的经历是什么感受，因此能够体会对方此刻的心情。这种认知加工能够产生强烈的情感，如怜悯、同情，以及人与人之间的种种其他联结。由于我们对他人的了解，以及与他人关系的亲疏远近，我们甚至可能与他人的感受产生共鸣。以下这段圣训对此有着优美的体现：

Empathy is the ability to share in the emotions of another person, in his or her happiness or sadness. This can be done through perspective taking, recalling a time wherein we had been in the same or similar situation. We knew how such an experience felt and can appreciate how that other person is feeling. Such cognitive processing can produce strong emotions of compassion, of sympathy and so many other connections between people. We might even associate with another’s feelings due to what we know of them and due to the degree of closeness to them. This is shown beautifully in the following narration:

先知ﷺ说："一个人在路上感到非常口渴，他遇到了一口井。他下到井里，解了渴，然后出来了。

“The Prophet (peace be upon him) said, ‘A man felt very thirsty while he was on the way, there he came across a well. He went down the well, quenched his thirst and came out.

与此同时,他看见一条狗因极度口渴而喘息不止,正在舔舐泥土。他心里想:“这条狗和我先前一样,正在受渴的煎熬。”于是他又下到井里,用鞋子盛满水,喂那条狗喝。安拉因他的这一善行感谢他,并宽恕了他。

Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, “This dog is suffering from thirst as I did.’ So, he went down the well again and filled his shoe with water and watered it. Allāh thanked him for that deed and forgave him.

同理心也在于把你对他人感受的理解传达出来。当别人认同你的感受,并且你知道自己的痛苦或忧虑值得被倾听时,会感到极大的宽慰。与正在讲述个人经历、悲剧或分享喜讯的人交谈时,向他们表示安慰,或承认他们的困难或喜悦,会有很大的帮助。在这种情况下,你可以简单地说:“听起来你经历了非常艰难的时刻。能再跟我讲讲吗?/你是怎么应对的?”对于一段快乐或悲伤的叙述,简单地说一句“再跟我讲讲……”,就能让对方感到自己被重视。这样一来,你的话语、指导和建议也会更容易被接受和珍视。

Empathy is also about communicating your understanding of another person’s feelings. It provides great relief when someone else identifies with your feelings and you know that your distress or concern is worthy enough to be listened to. It goes a very long way, when speaking with someone who is recounting a personal story, tragedy, or sharing a good news, to reassure them, or to acknowledge their difficulties or happiness. In such circumstances, you may express their importance by simply uttering “It sounds like you had a really difficult time. Tell me more about it/how did you cope?” The simple saying of “tell me more…” about a happy or a sad description puts the person in a place of importance. It then makes your words, guidance and instruction better received and appreciated.

一些最动人的同理心故事，往往发生在最危险的处境之中。

Some of the most evocative accounts of empathy emerge in the most precarious situations.

当人意识到某种终结已然来临，或是处于一种反抗的情境之中时，他们可能会被驱使去做出即便在这些情境中也并不寻常的行为。这些行为之所以可以被视为确实异于常态，是因为它们所属的情境以及其中所包含的自我牺牲精神。正如罗斯巴赫（Rossbacher）所界定的，对他人痛苦的“分享”，以及对那种痛苦的“想象”，正是同理心的基础。

With realisation of a sense of finality or in the context of an act of defiance, humans can be propelled into enacting behaviours that are not typical even in the said circumstances. These might be viewed as indeed atypical in so much as the contexts to which they belong and the sense of self-sacrifice found in them. The ‘sharing’ in another’s pain, the ‘imagining’ of that pain is, as Rossbacher defined, the foundation of empathy.

托兹维坦·托多罗夫援引了若干大屠杀受害者的例子。面对死亡，他们选择与他人一同赴死，以此抢先于其“随后”的死亡。托多罗夫描述了 J. 科希乌什科娃（J. Kosciuszkowa）的案例，她讲述了一位在奥斯维辛分娩的母亲。

Tzvetan Todorov draws upon several examples of Holocaust victims who, faced with death, chose to pre-empt their own ‘subsequent’ deaths by dying alongside others. Todorov describes the case of J. Kosciuszkowa who describes a mother who gave birth in Auschwitz.

虽然她已将孩子藏匿了五个月，但当孩子被找到并从她身边夺走时，她选择与他同去，"紧紧搂着儿子贴在胸前，她带着他走进了毒气室。"146

Though she had hidden the baby for five months, when he was found and taken from her, she chose to go with him, “clutching her son to her breast, she carried him into the gas chambers.”146

又有托多罗夫提到的一个案例：一位荷兰女性在丈夫被选中送往毒气室时，选择与他同去。147 我们如何理解同理心、它的实际体现、意义与影响，会因情境不同而有所差异。大卫·盖兹（David Guez）是一位在纳粹统治北非期间被迫躲藏的犹太人，他谈到了阿拉伯穆斯林在大屠杀期间所扮演的勇敢角色。他描述了一位阿拉伯绅士，曾额外给他一条面包：“有时候，正是多出来的一条面包，对我们来说意义最为重大。”148

同理心是一种想象中的叙事,其中的人物可以非常贴近自己。这种叙事是在自己的画布上展开的。如果重新人性化需要同理的能力,那么我们在自身的身体和情感中所认识到的那些细微之处,也需要在他人身上加以考虑。最好的例子,说明简单的举动如何能对他人的生活产生转变性的影响,并使人们更接近安拉,来自先知ﷺ。他教导说,传达伊斯兰的召唤就是你的全部。恰当的言辞能够产生持久的影响。往往是所说之事的"如何"超越了所说之事的"什么"。

Empathy is an imagined storying and the actors can be very much one’s own. The storying is told on one’s own canvas. If re-humanising requires the ability to empathise then the fine points we recognise in our own physical and emotional being need to be considered in other people. The best example of the way simple gestures can have a transformative effect on the lives of others, and draw people closer to Allāh comes from the Prophet (peace be upon him). He taught that the conveying of the Islamic call is the entirety of you. Words well-spoken can have a lasting impact. It is often the ‘how’ of what is said that transcends the ‘what’ of whatever was said.

在攻克麦加之后,麦加人之一福达拉·本·乌麦尔虽然表面上已经皈依伊斯兰教,却一心想要报复,并发誓要刺杀先知ﷺ。先知ﷺ正在进行绕天房的环行(ṭawāf)时,福达拉把剑藏在衣服底下,正准备实施他那卑劣的行动。突然,他发现自己已经走到了先知ﷺ的身边。先知ﷺ抬头看着福达拉,问道:“你心里在念叨什么?”福达拉以只是在赞颂安拉为由,搪塞过去。先知ﷺ微笑着看着福达拉,说道:“请求安拉宽恕你吧。”并把手放在福达拉的胸口上。福达拉后来说:“以安拉发誓,从他把手从我胸口移开的那一刻起,安拉所创造的万物中已经没有任何一样比他更让我喜爱了。”153

After the conquest of Makkah, one of the Makkans, Fuḍāla ibn Umayr, though having nominally accepted Islam, was keen on revenge, and had vowed to assassinate the Prophet (peace be upon him). As the Prophet (peace be upon him) was performing ṭawāf (circumambulation of the Ka‘ba), Fuḍāla had hidden his sword under his clothing and was preparing himself for the dastardly deed he was about to commit. Instantly, he found himself within reach of the Prophet (peace be upon him). The Prophet looked up at Fuḍāla and asked, “What is it that you were saying to yourself?” Fuḍāla brushed off the question by saying he was simply praising Allāh. The Prophet (peace be upon him) smiled at Fuḍāla and said, “Ask Allāh to forgive you,” placing his hand on Fuḍāla’s chest. Fuḍāla would later say, “By Allāh, from the moment he lifted his hand from my chest, there remained nothing of Allāh’s creation except that he was more beloved to me than it.”153

为了进一步强调在他人心中留下印象、展现良好品格的重要性,当艾布·伯克尔(愿安拉喜悦他)对一个辱骂他的人保持沉默、不予回应时,先知(愿主赐他平安)面带微笑,表现出宽厚的忍耐。然而,当艾布·伯克尔开始以同样的话语反击那人时,先知(愿主赐他平安)便生气地离开了。随后,他(愿主赐他平安)解释道:"当你保持沉默时,有一位天使在替你回应;但当你以他所说的话回击他时,恶魔便来了,而我不应当与恶魔同坐。"154

To further emphasise the great importance of leaving an impression and displaying integrity of character on others, the Prophet (peace be upon him) smiled and displayed patient forbearance when Abu Bakr (Allāh be pleased with him) abstained from responding to an individual who was insulting him. When, however, Abu Bakr resorted to meeting the man’s words with similar retorts, the Prophet (peace be upon him) became angry and left. He (peace be upon him) later explained, “An angel was with you, responding on your behalf. But when you said back to him some of what he said, a devil arrived, and it is not for me to sit with devils.”154