我们可以在他人身上看到许多自己的影子。在充满敌意的世界里，我们至少都希望能够维持基本的生存。有时，我们生活中的首要关注点可能仅仅是为了生存而承受的压力。这可能表现为支付房租、账单，承担经济负担，以及家庭和/或工作上的压力。穆斯林应当明白，这些压力可能会对任何人造成损耗，并可能影响他们在思考真主、生命和人生意义时的看法。

There is much we can see of ourselves in others. We all hope for basic survival, at the least, in a world of hostilities. Sometimes our primary focus in life can relate merely to the pressures of simply surviving. This could be in the form of paying the rent, bills, financial burdens, family and/or work stresses. The Muslim should understand that this can take its toll on any person and may affect their perspective when engaging in ideas around God, life and purpose.

我们来思考穆萨和哈伦奉命去召唤法老归向安拉的使命。安拉为我们提供的信息令人惊叹，它描述了暴君与先知之间最初的斗争场所，实际上首先是一场内在的斗争。

We reflect on Mūsa and Hārūn in their mission to call Pharoah to Allāh. The information Allāh provides us is astonishing for how it describes that the initial theatre of struggle between the tyrant and the Prophet (peace be upon him), actually is first, an internal one.

尽管穆萨的传教方式在形式上带有宏大的场面：法老召集了他的臣民，"召集并宣布"（79:23），并且魔术师们在一个节日里出席，但其目标与准备完全是为了灵性的更新与革新。唯有在克服自己内心的私欲之中，诚意才能扎根。这一点可以从安拉最初指示穆萨去见那已经悖逆的法老时看出。安拉命令穆萨说：

Though the apparatus of propagation in Mūsa’s case is staged with spectacle since Pharaoh had assembled his people, (“gathering his people, proclaiming” [79:23]) with the presence of magicians on a day of festival, the objective and preparation was entirely intended for spiritual renewal and reformation. It is in the overcoming of one’s inner self that sincerity can take root. The latter can be seen when Allāh first instructs Mūsa to go unto Pharaoh who had transgressed. Allāh directed Mūsa to say:

79:17 - "你去见法老吧，他确实已经越了界限，" 79:18 - "并问他：‘你愿意净化自己吗？’

79:17 - ‘Go to Pharaoh, for he has exceeded all bounds, 79:18 - and ask him, “Do you want to purify yourself [of sin]?

79:19 ——“你是否愿意，让我引导你走向你的主，使你敬畏祂？”这些经文强调了精神净化对于补救人类过错的重要性。法老当然曾积极参与谋杀和迫害大量的人，但安拉对穆萨的指示是，让法老反思他自身的人性本质，以及他信仰并敬畏那位创造并维持一切众生之主的需要。

79:19 - Do you want me to guide you to your Lord, so that you may hold Him in awe?” These verses emphasise the great need for spiritual purification as a remedy for human wrongs. Pharaoh of course had been active in the murder and persecution of a great multitude of people but Allāh’s instruction to Mūsa was to allow Pharaoh to consider his own human disposition and his need to believe and revere the One who created and sustains all beings.

穆斯林不是高高在上、疏远他人的人，而是能够理解自己所处的社会环境与现实处境的人。他不会筑起傲慢的高墙，而是能够与普通人建立联系。他不只寻求有影响力的人，以便营造围绕自身与交流的热闹场面，而是在每个人身上看到潜能与使命。正如我们的先知ﷺ在《阿贝萨》章中受到的提醒：无论地位高低，所有人都需要心灵的净化。我们应当深入思考这一点：同一个词（zakkā，意为使自己日益纯洁）既用来描述穆萨（穆萨）向法老传达的使命，也出现在《阿贝萨》章的开篇（第80章），指的是盲人伊本·乌姆·麦克图姆。暴君与社会弱势群体同样需要真主。

The Muslim is not aloof, but is understanding of his social environment and realities. He does not erect walls of superiority, but can instead connect with the common man. He does not seek out only the influential so as to create a spectacle around his presence and communication, but sees in everyone a potential and purpose. We are reminded as our Prophet (peace be upon him) was reminded in Sūrah ‘Abasa that all men, of all ranking, need spiritual purification. We should reflect deeply in this light that the same word (zakkā – to grow in purity) is used to describe Mūsa’s mission to Pharaoh and furthermore used in the opening verse of Sūrah ‘Abasa (80) for a blind man, Ibn Umm Maktūm. Both tyrants and the socially vulnerable are in need of Allāh.

80:3 ——你怎知他或许会在心灵上有所成长？ 80:4 ——或是留意到了对他有益的事情。

80:3 - for all you know, he might have grown in spirit 80:4 - or taken note of something useful to him.

总之,安拉告诉我们,每个人心中都有一种良知在发挥作用。即使身处占主导地位的消极现状之中,这种良知也可以被唤醒。下面三个例子(两个来自《古兰经》,一个来自先知的一位同伴(愿安拉喜悦他))可以帮助穆斯林理解,内心和思想状态的改变如何影响信仰与态度。

To sum, Allāh informs us that there is a conscience at work in every man. Even in the midst of a prevailing negative status quo, such a conscience can be awakened. The following three examples, (two from the Qur’ān and one from a Companion of the Prophet (Allāh be pleased with him) can aid the Muslim in understanding how a changed state of mind and heart can have a bearing on beliefs and attitudes.

第一个例子涉及先知易卜拉欣（愿主赐其平安），即他还是少年时砸碎了他的族人所崇拜的偶像。当众人白天离去后，易卜拉欣推倒了雕像，并把斧头挂在最突出的那尊偶像的脖子上。当居民们回来，看到他们雕像的破碎残片时，他们将过错归咎于易卜拉欣（愿主赐其平安），于是把他叫了来。《古兰经》在《众先知章》（27）中描述了此事：

The first example concerns the Prophet Ibrāhīm (peace be upon him) at the point wherein he, as a young boy, smashed the idols his people were worshipping. When the townsfolk left for the day, Ibrāhīm tore down the statues and placed an axe around the neck of the most prominent of the idols. As the townspeople returned and saw the shattered remnants of their carvings, they pointed blame at Ibrāhīm (upon him be peace), and so he was called. The Qur’ān describes in Surah al-Anbiyā’ (27):

57 ——“我指真主发誓，你们离开之后，我一定要谋害你们的偶像！” 58 ——于是他把偶像全部打碎，只留下最大的那个，好让他们回来找它。

57 - By God I shall certainly plot against your idols as soon as you have turned your backs!’ 58 - He broke them all into pieces, but left the biggest one for them to return to.

59 - 他们说:“谁对我们的神灵做了这种事?他一定是个大恶人!” 60 - 有人说:“我们听见一个名叫易卜拉欣的年轻人议论过它们。” 61 - 他们说:“把他带到众人面前,好让大家作证[他的审判]。” 62 - 他们问道:“易卜拉欣,是你对我们的神灵做了这种事吗?” 63 - 他说:“不,是它们中最大的这一个做的。你们去问问它们,如果它们能说话的话。” 64 - 他们彼此相向,说:“是你们自己错了。” 65 - 然而他们又低下头来,说:“你很清楚这些神灵是不能说话的。” 66 - 易卜拉欣说:“你们舍弃真主,去崇拜那既不能给你们带来益处,也不能加害于你们的东西,这怎么可以呢?”

59 - They said, ‘Who has done this to our gods? How wicked he must be!’ 60 - Some said, ‘We heard a youth called Abraham talking about them.’ 61 - They said, ‘Bring him before the eyes of the people, so that they may witness [his trial].’ 62 - They asked, ‘Was it you, Abraham, who did this to our gods?’ 63 - He said, ‘No, it was done by the biggest of them– this one. Ask them, if they can talk.’ 64 - They turned to one another, saying, ‘It is you who are in the wrong, 65 - but then they lapsed again and said, ‘You know very well these gods cannot speak.’ 66 - Abraham said, ‘How can you worship what can neither benefit nor harm you, instead of God?

67 - 你们真可耻！你们拜的那些不是真主的东西，你们难道没有理智吗？” 第64和65节尤其值得注意，因为它们表明，与易卜拉欣辩论的那些人一时失去了常态。他们转而反对自己的同胞，喊道：“你们确实是不义的。”易卜拉欣提出的论证，即质问那尊幸存的偶像，是无可辩驳的，并在他们心中唤起了一些思考。

67 - Shame on you and on the things you worship instead of God. Have you no sense?’ Verses 64 and 65 are of particular interest, as they highlight that the people with whom Ibrāhīm was contending had a sudden lapse. Turning against their own people, they exclaimed, “Behold, it is you who are doing wrong.” The argument put forward by Ibrāhīm – to question the surviving idol – was overwhelming and aroused within them some reasoning.

问题在于：他们是否能问一问那些被打碎的偶像，看看它们是否见过是谁对它们造成了这样的破坏，以及是否是那尊幸存的最大的偶像所为。他们感到困惑，于是相互指责，在那一小会儿里醒悟到了自己的错误。然而这短暂的清醒并未持续多久，他们“又回到了原先的想法”，转而质问易卜拉欣，因为他提出了他们自己也知道的道理：拜偶像是徒劳无益的。这一时刻颇为引人深思，因为它揭示了一个躁动的自我，它一度认识到了先前被忽视的真理。这段叙述的意义在于说明：引发觉醒的力量，以及守住这份觉醒以触发比以往更深刻理解的力量。

第二个例子涉及穆萨(愿主赐予他平安)以及他所被派去的人民。这里的焦点经文是《蚂蚁章》(27):12 节至 14 节中的第 14 节:“你把手放进衣袋里,它就会变白,但没有损伤。这是你要在法老及其族众面前展示的九种迹象之一,他们确实是悖逆的人。”13 “当我的明证显现在他们面前时,他们说:‘这显然是妖术!’”14 “他们因不义和骄傲而否认这些迹象,尽管他们内心已确信其为真实。看那些制造腐败者的下场如何!” 我们得知,穆萨所被派去的法老族人拒绝了赐予穆萨的迹象,尽管“他们心里确信它们的真实”。伊本·阿拔斯说,这指的是他们“心中有确信”。[3] 赛阿迪说:“他们拒绝这些迹象,并非出于任何怀疑或不确定,而是出于骄傲和傲慢,尽管他们对所目睹的迹象之真实性有完全的确信。”[4] 这反映出,在某些情况下,人在言语和行为上外在表达的,并不等同于听众内心和思想中真正、完全感受和理解的东西。

The second example concerns the Prophet Mūsa (upon him be peace) and the people to whom he was sent. The focal verse here is verse 14 from Surah al-Naml (27): 12 - Put your hand inside your cloak and it will come out white, but unharmed. These are among the nine signs that you will show Pharaoh and his people; they have really gone too far.’ 13 - But when Our enlightening signs came to them, they said, ‘This is clearly [just] sorcery!’ 14 - They denied them, in their wickedness and their pride, even though their souls acknowledged them as true. See how those who spread corruption met their end! We are told that the clansmen of Pharaoh to whom Prophet Mūsa was sent, rejected the signs given unto Mūsa, though “in their minds were convinced of their truth”. Ibn ‘Abbas said it means they had “certainty in their hearts.”3 Al-Sa’di says that “they did not reject the signs due to any doubts and uncertainties but rejected them out of pride and arrogance despite having full certainty in the truth of the signs they witnessed.”4 This reflects that in certain instances what is expressed outwardly in speech and actions is not what is truly and fully felt and understood in the heart and mind of the one being addressed.

衝突的动态往往会掩盖每个人内心深处正在发生的事情,例如内在的愧疚、同情与懊悔。这些情绪可能被压抑数小时,甚至长达8年,也可能立即表达出来。有一次,麦加的一些领袖在夜里站在先知ﷺ的家外,聆听先知ﷺ诵读《古兰经》。他们彼此都不知道对方在场,沉浸在诵读之中,一直待到黎明。当这些人发现彼此时,他们互相指责为何去听《古兰经》,并约定不再重蹈覆辙。第二天和第三天,这些人又偷偷地回到先知ﷺ的家中。这个例子表明,即使是先知ﷺ的……

The dynamics of confrontation can oftentimes obscure what is happening at the inner level of each person, such as inner feelings of guilt, sympathy, and remorse. They might be contained for hours or even 8 years or expressed immediately. Once, some of the Makkan leaders stood outside of the Prophet’s (peace be upon him) home in the night and listened to the Prophet (peace be upon him) reciting the Qur’ān. Unaware of one another’s presence, they were absorbed in the recitation and remained until dawn. When the men noticed one another, they castigated each other for listening to the Qur’ān and promised not to repeat their action. The next day and the third day, the men made their clandestine way back to the Prophet’s (peace be upon him) house. The example reveals how even the Prophet’s (peace be upon him)

尽管个人复仇、部族忠诚、嫉妒和仇恨阻止了他们接受先知的讯息，敌人们仍然被《古兰经》所打动。ﷺ

第三个例子对于理解暴行与苦难所带来的人性代价颇有意义，它讲述的是先贤之一、先知ﷺ的早期同伴赛义德·本·阿米尔（愿安拉喜悦他）的事迹。赛义德·本·阿米尔在皈依伊斯兰教之前，曾是聚集在麦加观看先知ﷺ的同伴呼拜卜·本·阿迪伊（愿安拉喜悦他）被处决的围观者之一。

The final example, which is applicable in light of understanding the human cost of atrocity and suffering, concerns the case of an early companion of the Prophet (peace be upon him), Sa´īd ibn ‘Āmir (Allāh be pleased with him). Sa´īd ibn ‘Āmir, before his embracing of Islam, was one of the spectators who had gathered in Makkah to witness the execution of the Prophet’s (peace be upon him) companion Khubayb bin ‘Adiyy (Allāh be pleased with him).

晚年时，赛义德·本·阿米尔时常发作、昏厥。他曾不情愿地向哈里发欧麦尔·本·哈塔卜（愿安拉喜悦他）坦白，哈拜卜遭受痛苦、哭泣、哀号，以及刀矛刺穿其身体、人的尊严被剥夺的景象，在他自己的良心上留下了无形却难以磨灭的印记。这说明目睹人类的苦难会给人带来沉重的伤害，也说明麦加人原本的欢欣鼓舞，如何在赛义德·本·阿米尔眼中转变为一场骇人的景象。那不过是对一位穆斯林同胞的残忍杀戮，而这位穆斯林对先知ﷺ坚定不移的爱，连他的敌人也为之动容。5

Prone to fits and fainting later on in his life, Sa´īd ibn ‘Āmir once reluctantly confessed to the caliph ‘Umar ibn al-Khaṭṭāb (Allāh be pleased with him) that the mental image of Khubayb’s pain, tears, shrieks and the stripping away of human dignity as swords and spears cut through Khubayb’s body left its invisible, yet indelible mark on his own conscience. It shows how witnessing human suffering can take a severe toll on a human and how the fanfare of excitement among the Makkans came to be transformed to a horrific spectacle for Sa´īd ibn ‘Āmir. It was nothing more than the sadistic killing of a fellow Muslim whose unswerving love for the Prophet (peace be upon him) impressed even his enemies.5

作为人类，我们完全有能力以不同于常见刻板印象的方式看待他人，博客、网站和网络社区等新媒体中的例子就是明证。穆斯林必须time时谨记：电视访谈节目或广播节目中形成的观点，并不等于或代表任何问题上的全部观点，甚至不是多数观点。媒体可能会蒙蔽或歪曲人们对穆斯林的看法，甚至经常对其进行刻板化和污名化，但这并不意味着普通大众必然持有同样的看法，或同意这些观点。事实恰恰可能相反：人们能够察觉并敏感于不公正的对待和失实的描述。

As humans, we are fully capable of seeing people in ways which differ from common stereotyping and one example of this can be found in new media examples of blogs, websites and online communities. It is essential for the Muslim to remain mindful that opinions routinely formulated for TV talk shows or on radio broadcasts are not the sum total or the majority of opinions on any matter. Though the media might cloud or darken perceptions about Muslims, (often even stereotype and vilify), it does not mean that the general public necessarily hold to those same views or are in agreement with them. It might, in fact, be the very opposite. People can be alert and sensitive to mistreatment and unfair representation.

这一点在一个例子中得到了体现：14岁的阿比尔·哈姆扎·卡西姆·al-贾纳比(Abeer Hamza Qasim al-Janabi)遭到美国士兵的强奸和杀害。这起罪行无疑在美国主流媒体上得到了严重扭曲的报道，然而这一故事在网络社区中的反响却与此截然不同。针对阿比尔被杀一事的回应，体现出叙事方式的重新定位，即着重诉说一名儿童受害者的人间苦难，以及她的父母和年幼妹妹遇害的惨痛经历。

This is shown in an example concerning the tragedy of 14-year old Abeer Hamza Qasim al-Janabi, a young girl raped and murdered by American soldiers. The crime undoubtedly received grossly skewed coverage in the U.S mainstream media, however the reception of the story within online communities differed drastically from this. The response to Abeer’s killing reflected a repositioning of the narrative to draw on the human suffering of a child-victim and the murder of her parents and younger sister.

2006年3月12日，美国陆军第502步兵团的五名士兵，其中包括保罗·E.

On March 12th 2006, five U.S. Army soldiers of the 502nd Infantry Regiment, SGT Paul E.

Cortez、SPC James P. Barker、PFC Jesse V. Spielman、PFC Brian L. Howard 和 PFC Steven D. Green 离开了他们位于伊拉克马哈穆迪耶镇尤素菲耶村西南方的检查站，前往贾纳比的农舍。Howard 负责望风，其余四人进入了这户人家。这是袭击者事先策划的行动，意图强奸一名“Hajji”女孩。当天中午过后，士兵们进入房屋，Barker、Cortez 和 Green 轮流强奸了 Abeer。家中其余成员被枪杀。随后，这几名男子枪杀了 Abeer，将她的尸体点燃，然后离开了房屋。同样曾是无人机操作员的 Green 陈述说，他强奸了这名 14 岁的 Abeer，并与她的家人一同杀害了她，原因是“他不把伊拉克人视为人类”。6

Cortez, SPC James P. Barker, PFC Jesse V. Spielman, PFC Brian L. Howard and PFC Steven D. Green left their checkpoint for the Janabi farmhouse to the southwest of the village of Yusufiyya, in the town of Mahmudiyah, Iraq. As Howard acted as a lookout, the other four entered the family home. This was subsequent to a plan devised by the assailants of raping a ‘Hajji’ girl. After noon that day, the soldiers entered the home where Barker, Cortez and Green took turns to rape Abeer. The remaining members of the family were shot dead. The men then shot dead Abeer, set her body on fire and left the house. Green, also an ex-drone operator, stated that he raped the 14-year old Abeer and killed her alongside her family because ‘he didn’t view Iraqis as human.’6

Daily Kos博客由Markos Moulitsas于2002年创办，是迄今为止最受欢迎的政治博客之一。7 该博客是主流媒体的一个以讨论为导向的替代平台，使博主能够批评并借鉴主流媒体的现有报道。值得注意的是，从2006年至今，它刊载了25篇以上包含有关Abeer以及Mahmudiyah杀人案信息的文章或帖子。Daily Kos的这些帖子借鉴了主流媒体对此案的低调反应，并着重强调她的年龄，以及media对该案的差别性关注。

The Daily Kos blog, founded by Markos Moulitsas in 2002 is one of the most popular political blogs to date.7 The blog is a discussion-oriented alternative to mainstream media enabling bloggers to critique and draw on existing reports in mainstream media. Interestingly, it hosts more than 25 articles/posts that contain some information pertaining to Abeer and the Mahmudiyah killings from 2006 to the present. The Daily Kos posts draw on the muted media response and seek to emphasise her age and the differential media attention to the case.

这篇帖子中的一条评论写道:"本周六8月19日本应是阿比尔·卡西姆·哈姆扎的15岁生日。我是将要为纪念阿比尔,并象征性地为伊拉克战争中所有遭受苦难的无辜者而斋戒和守夜的人之一。"其他帖子包括:"永远十六岁以下,令人深深怀念"(19/08/07);"阿比尔·卡西姆·哈姆扎生日快乐。愿她安息"(19/08/10)。在该报告中,我们还发现了这种推测性的叙述:

One of the posts, ‘It’s her 15th birthday! With a poll!’ comments ‘This Saturday August 19th would have been the 15th birthday of Abeer Qassim Hamza. I am one of some folks who are going to fast and a vigil in memory of Abeer, and symbolically all the innocents who have suffered in the Iraq War’. Other posts include: ‘Never sixteen and so sorely missed’ (19/08/07); ‘Happy Birthday Abeer Qassim Hamza. R.I.P’ (19/08/10). In the report, we also find this speculative storying:

一位尼日利亚小说家、诗人兼社会评论家钦努阿·阿契贝（Chinua Achebe）的诗作《秃鹫》（"Vultures"），借助人性中这种相互矛盾的本质展开。它促使我们想象秃鹫生活中彼此并置的两面。秃鹫把它"被打破的头"搁在一棵枯树"断裂的枝干"上。作为一种食腐动物，它以"冷漠的望远镜般的眼睛"守望着那些"空洞的残骸"，曾在一条积水的沟渠里"啄食过肿胀尸体的眼睛"，并吞食了其肠内之物。画面荒凉而令人作呕——直到我们看见秃鹫的另一面，形成对照。例如，阿契贝描写了一件奇特的事：同一只秃鹫会通过清理其所在之地的血迹与污秽来表现"爱"。它甚至会"把脸朝着墙壁"入睡！不去看周遭的荒凉。它还会"紧紧依偎在它的伴侣身边"。正是带着这种二元性的思考，阿契贝才将我们的目光转向人类。人类同样可以身兼这样的二重性，也同样会被如此看待。

A poem by the Nigerian novelist, poet and social critic Chinua Achebe entitled “Vultures” draws on such a conflicting nature of man. It challenges us to imagine the juxtaposing features of a vulture’s life. The vulture rests its “bashed in head” on a “broken bone of a dead tree”. A scavenger, it keeps a watch on its “hollowed remnants in easy range of cold telescopic eyes” having “picked the eyes” of its “swollen corpse in a water-logged trench and ate the things in its bowel.” The scene is bleak and repulsive - until we see another, contrasting, side to the vulture. For example, Achebe describes how strange it is that the same vulture demonstrates “love” by tidying and cleaning its site of blood and gore. The vulture will even sleep with “her face turned to the wall!” and not looking upon the bleakness that surrounds her. It will even “nestle close to his mate”. It is with this duality in mind that Achebe then turns our focus towards human beings. They too can exist with such dualities, and be perceived as such.

这方面的另一个例子是贝尔森集中营及其中发布的命令。贝尔森-贝尔根集中营位于德国北部，是大屠杀期间用于处决犹太人的集中营。约有50,000名犹太人在该集中营丧生，其中包括著名的儿童日记作者安妮·弗兰克。阿契贝描述了这一命令：

A further example of this rests in the example of the Belsen Camp and the commandment issued therein. The Bergen-Belsen camp, situated in northern Germany was a concentration camp used in the execution of Jews in the Holocaust. Approximately 50,000 Jews met their death at the camp including well-known child diarist Anne Frank, Achebe describes the commandment:

……因此贝尔森集中营的指挥官。

“…Thus the Commandant at Belsen.

营地。回家。

Camp going home for.

充满烟雾的那一天。

the day with fumes of.

人类烤肉粘连。

human roast clinging.

反叛地对着他的多毛之处。

rebelliously to his hairy.

鼻孔会停止。

nostrils will stop.

在路边的甜品店。

at the wayside sweet-shop.