鉴于同性恋是最恶劣的罪行之一,其所规定的刑罚也是今世与后世最严厉的刑罚之一。学者们对其刑罚是否比通奸更重、更严厉,抑或二者相似,存在分歧。 艾布·伯克尔·艾绥迪格、阿里·本·艾比·塔利卜、哈立德·本·瓦利德、阿布杜拉·本·祖拜尔、阿布杜拉·本·阿拔斯、哲比尔·本·载德、阿布杜拉·本·欧麦尔、祖哈里、拉比尔·本·艾比·阿卜杜勒·拉哈曼、马立克、伊斯哈格·本·拉哈威赫、伊玛目艾哈迈德和沙斐仪均表示,同性恋的刑罚应比通奸更严厉,即处死,无论何种情况皆然。 阿塔·本·艾比·拉巴赫、哈桑·巴士里、赛义德·本·穆塞叶卜、易卜拉欣·纳赫尔、盖塔德、奥扎尔、沙斐仪(其第二种观点)、伊玛目艾哈迈德(其第二种观点)、艾布·优素福和穆罕默德则表示,同性恋的刑罚应与通奸相似。 哈基姆和艾布·哈尼法则认为,对同性恋的处罚不应超过谴责与训诫。他们的依据是:安拉或其先知并未为这种恶行规定刑罚,且这种行为既不为人性所喜好,也不为人性所向往。他们还主张,正因如此,安拉为通奸、盗窃、饮酒规定了刑罚,却从未为食用死物、饮血或食猪肉等反常行为规定刑罚。 然而,持第一种观点者——即大多数学者的观点,也代表了圣门弟子的总体见解——则说:"世上没有比同性恋更大的恶行了;它仅次于多神崇拜,或许也仅次于杀人,这一点我们将在下文予以阐明,如蒙安拉允许。"他们说:"在鲁特的民族之前,安拉从未以这种重大罪行考验世上任何一个民族,并以前所未有的方式惩罚他们。" 安拉~将几种灾难合并用于毁灭他们:他~倾覆了他们的村庄,并有次序地向他们降下石头,其中每一块都注定落在他们中的每一个人身上。这是对索多玛和蛾摩拉城居民因其邪恶罪行而降下的严厉惩罚;因为天使甚至会飞往宇宙中的偏远地区,唯恐那为邪恶之人所定的惩罚会触及他们。当鸡奸行为发生时,大地呻吟并向其主诉苦,山岳几乎要离开其原有的位置。先知~的真实逊奈,以及同伴们~所实行的做法,都表明鸡奸者的惩罚是死刑。据证实,哈立德·本·瓦利德~在乡间发现了一名同性恋男子(传述中说:"一个被当作女人那样与之发生性行为的男人"),并写信给艾布·伯克尔~。后者征询了其他同伴~的意见,其中阿里·本·阿比·唐纳卜~的态度最为严厉,他说:"没有哪个民族做过这种事,除了一个民族,而你们知道安拉~对他们做了什么。我认为应该把他投入火中。"于是艾布·伯克尔~写信给哈立德(说明此意),哈立德便将其焚烧。阿卜杜拉·本·阿拔斯~说:"应当寻找村中最高的建筑,将鸡奸者面朝下从其顶端抛下,然后再以石头砸击。"阿卜杜拉·本·阿拔斯~是从安拉~赐予鲁特之民的惩罚中推导出这一刑罚的。也是阿卜杜拉·本·阿拔斯~转述了先知~的圣训,其中先知~说:"如果你们发现有人做鲁特之民所做的事,就杀掉实施者和被施者。"先知~还说:"安拉诅咒做鲁特之民所做之事的人。安拉诅咒做鲁特之民所做之事的人。安拉诅咒做鲁特之民所做之事的人。" 先知ﷺ从未在一段圣训中三次诅咒通奸者,也从未三次诅咒犯其他大罪的人。然而,他ﷺ曾三次发出对同性恋者的诅咒,以强调此罪之大。 安拉(SWT)论及通奸时说:(你们不要接近奸淫,它确是丑事,而且是一条邪恶的道路)。3 论及同性恋时,借鲁特之口说:(你们竟做世人中从未有人做过的丑事吗?)。4 我们注意到,安拉(SWT)在提及通奸时使用了不定名词,将其视为诸多罪恶中的一种;而在提及同性恋时却使用了定冠词,以显示此罪的完整含义。安拉(SWT)还通过一个事实来确认此行为的邪恶,即在鲁特的民族之前没有任何民族做过这种事,祂说:(世人中从未有人做过这种事);并以一种令人憎恶、使心灵和人性厌恶的方式描述它,祂说:(你们舍弃女人而以男人满足情欲,你们确是过度的民众)。5

Since homosexuality is one of the most evil deeds , its prescribed punishment is one of the greatest punishments, both in this world and the Hereafter. The scholars have differed as to whether its punishment is greater and more severe than that of adultery, or that they are similar. Abu Bakr As-Siddiq, Ali bin Abi Talib , Khalid bin AI- Waleed, Abdullah bin Az-Zubayr, Abdullah bin Abbas , Jabir bin Zayd, Abdullah bin 'Umar, Az-Zuhari, Rabee'ah bin Abi Abdir-Rahman, Malik, Ishaq bin Rahawayh, Imam Ahmad and Shafii all stated that the punishment for homosexuality should be harsher than that of adultery, that is killing, in any case. 'Ata' bin Abi Rabah, Al-Hasan Al-Basri, Sa ' id bin Al- Musayyib, Ibrahim An-Nakha'i, Qatadah, AL-Awza' i, Shafii (his second opinion), Imam Ahmad (his second opinion), Abu Yusuf and Muhammad all stated that the punishment for homosexuality should be similar to that of adultery. Al-Hakim and Abu Haneefah have stated that the punishment for homosexuality should not go beyond censuring and chastisement, and have argued their opinion on the fact that Allah ~ or His Prophet ~ did not set a prescribed punishment for such evil act, and that it is an act which is neither favoured nor desired by human nature. They have claimed that it is for this reason that Allah ~ prescribed a punishment for adultery, theft, drinking wine, yet never prescribed a punishment for such abnormal acts as eating the dead, drinking blood, or eating pork. However, those who hold the first opinion - which is the opinion of the majority of the scholars and represents the overall opinion of the Companions - have said: "There is no greater evil deed than that of homosexuality; it comes after polytheism and also, perhaps, that of killing," as we shall clarify, inshallah. They said: "Allah ~ never tested any nation in the world, before the nation of Lot, with this great sin, then punished them in a manner not witnessed by any other nation before. Allah ~ combined several calamities in their destruction: He ~ over turned their village and rained down stones upon them, in a well ordered way, each one being destined for each and every individual among them. This was the severe punishment for the people in the towns of Sodom and Gomorah for their evil crime; for angels even flee to remote areas of this universe for fear that the punishment, set for those evil people, might touch them. The earth moans and complains to its Lord, and the mountains nearly move away from their set positions, when a homosexual act is committed. The authentic Sunnah of the Prophet ~' which the Companions~ put into practice, stated that a homosexual's punishment is death. It is confirmed that Khalid bin Al- Waleed ~ found a homosexual man in the countryside (the narration says: 'a man on whom a sexual act is practised in the manner (normally) practised on women'), and wrote to Abu Bakr ~ . The latter sought the opinions of the other Companions ~. of whom Ali bin Abi Talib ~ had the harshest opinion, saying: "No nation has done such an act except one, and you know what Allah ~ had done to them. I think he should be thrown into a fire." So Abu Bakr ~ wrote to Khalid (explaining this) and he had him burnt." Abdullah bin Abbas ~ said: "One should look for the highest building in the village and throw the homosexual from its summit, face down, followed by stones. " Abdullah bin Abbas ~ derived this punishment from that which Allah ~ had given to the people of Lot. It was also Abdullah bin Abbas who reported the Hadith in which the Prophet ~ said: "If you find anyone doing as Lot' s people did , kill the one who performs it as well as the one to whom it is done ." 1 The Prophet ~ said: "Allah has cursed the one who does the act of Lot's people . Allah has cursed the one who does the act of Lot's people. Allah has cursed the on e who does the act of Lot's people."2 The Prophet ~ never cursed the adulterer three times, and never cursed those who do other great sins three times, in one Hadith. However, he ~ uttered the curse on the homosexuals three times to put an emphasis on the greatness of their sin! Allah ~ said about adultery: ( Do not come near adultery; it is a great sin and an evil way) 3 and about homosexuality, in the words of Lut ~\ ( Do you commit the worst sin that none preceding you has committed in the 'Alamin (the world of mankind and jinn)? ) 4 We notice that Allah ~ used an indefinite noun to refer to adultery, as a sin among others, yet He ~ used the definite article to refer to homosexuality to show the full meaning of this sin . Allah ~ confirmed the evil of such an act in the fact that no other nation had done it before Lot's people, saying: ( none preceding you has committed in the 'Alamin ) and described it in a manner which is revolts and disgusts the hearts and human nature, saying: ( Verily, you practice your lust on men (instead of women)) . 5

因此,这揭示了他们需求的本质:只是为了纯粹满足其欲望,这与男人倾向女人的原因相悖——即性满足、夫妻之间爱与怜悯的达成、繁衍后代(保全人类这最尊贵的受造物)、保护女性等等。同性恋者改变了安拉~创造男人的自然方式——即对女性而非男性产生爱慕之情。他们违背这一本性,宁愿与男人满足自己,因此安拉~使他们的居所和心倒转过来;使他们的城市被颠覆,并使他们遭受永恒的惩罚。安拉~以越轨来指控他们:({但你们是越轨超度的民众})6,并且描述了7

Thus , this reveals the nature of their need for pure satisfaction of their lust, which is opposed to the reason for which men incline towards women - i.e. sexual satisfaction, the attainment of love and mercy among married couples, procreation which preserves the most dignified of all creations (mankind), safeguarding women, etc ... Homosexuals have changed the natural way in which Allah ~ created men - i.e. to have passion for women and not men. They go against this nature and prefer to satisfy themselves with men, and so Allah ~ turned their dwellings and their hearts up on them; turning their town upside down, and sending them to an ever lasting punishment. Allah ~ impeached them with transgression: ( But you are a people transgressing beyond bounds ) 6 , and described 7

them , in another Verse , as a people given to evil. When those homosexuals came running to Lot ~I, asking him to provide access to his (two) good looking guests, he told them: ( 0 my people! Here are my daughters; they are purer for you (if you marry them lawfully)) 8. He ~ ' offered to marry them to his daughters for fear of the disgrace that would have been brought upon him and his guests: (So fear Allah and do not disgrace me with regard to my guests! Is there not among you a single right- minded man?) They replied, stubbornly: (Surely, you know that we have neither any desire nor need of your daughters, and indeed you know well what we want!) . 9 Translation: 在另一节经文中，他们被描述为一群作恶的人。当那些同性恋者奔跑到鲁特~I（ 圣人鲁特） 那里，要求他让他们接触他那两位相貌俊美的客人时，他对他们说：（ 我的人民啊！这些是我的女儿，如果你们依法娶她们，她们对你们来说更为纯洁。） 8 他~ '提出将女儿嫁给他们，是因为担心他自己和客人会遭受耻辱：（ 所以你们应当敬畏安拉，不要让我在客人面前蒙羞！你们中难道没有一个明理的人吗？） 他们却顽固地回答：（ 你很清楚，我们对你的女儿毫无欲望，也毫无需要，你也很清楚我们想要什么！） 9

them , in another Verse , as a people given to evil. When those homosexuals came running to Lot ~I, asking him to provide access to his (two) good looking guests, he told them: ( 0 my people! Here are my daughters; they are purer for you (if you marry them lawfully)) 8. He ~ ' offered to marry them to his daughters for fear of the disgrace that would have been brought upon him and his guests: (So fear Allah and do not disgrace me with regard to my guests! Is there not among you a single right- minded man?) They replied, stubbornly: (Surely, you know that we have neither any desire nor need of your daughters, and indeed you know well what we want!) . 9

于是他说道,语气极为忧愁:("但愿我有力量抵挡你们,或者能投靠某个强有力的依靠。")10 • 在那痛苦的时刻,安拉的使者(两位被安拉差遣来作客的天使)向他显明了their真实身份以及来访的缘由。他们告诉他,他的恶劣族人既不能接近他们,也不能接近他,并说:("鲁特啊!我们确实是你主的使者!")1

So he &i.§1 said, in a very distressful manner: ("Would that I had the strength to overpower you, or that I could betake myself to some powerful support") 10 • In that distressful moment, the Messengers of Allah (the two angels who were sent as guests by Allah) revealed to him their true nature and the reason for their visit. They informed him that his evil people would neither be able to reach them nor him, saying ("O Lot! Verily, we are the messengers from your Lord! 1

(“他们不能伤害你们!”)• 他们向他报了喜讯,告知将临于他邪恶族人身上的惩罚,并对他说:(“你要在夜间带着你的家人出走,你们中任何人都不要回头看;但是你的妻子(将留在后面),的确,降临在他们身上的惩罚,也将降临在她身上。事实上,清晨是他们约定的时间。清晨不是快到了吗?”){1} 当他们约定的时间到来时,他们所有的居所被连根拔起并被举向天空,直到天使们听见他们的狗叫声和驴叫声,安拉的命令降临。天使去见了祂的使者和天使吉卜利勒(Gabriel),吉卜利勒将那些城镇颠倒过来,然后向他们降下用烧制的泥土做成的石头。这一刑罚被作为对人类的一个迹象,对敬畏安拉者的一个教训,以及对那些与他们犯同样罪行者的一个警示。因此,所有的欲望与满足都已消逝,只剩下忧伤与折磨。他们的情欲满足是短暂的,而他们的惩罚却是永恒的。他们沉溺于自己的欲望,但当他们醒来时,发现自己身处刑罚之地,在那个后悔毫无益处的地方。当他们在火狱中受煎熬时,有声音对他们说:(“你们在其中尝到它的炙热,无论你们忍耐与否,都是一样……你们只是在受你们过去所行的报应。”)2

They shall not reach you!") • They gave him the glad tiding of the punishment set for his evil people, telling him: ("So travel with your family in a part of the night, and let not any of you look back; but your wife (will remain behind), verily, the punishment which will afflict them, will afflict her. Indeed, morning is their appointed time. Is not the morning near?")1 When their appointed time came, all their dwellings were uprooted and raised up into the sky, until the angels heard the barking of their dogs and the braying of their donkeys, and the Command of Allah im went to His Messenger and Angel, Gabriel &i.§1, who turned them upside down and then rained down upon them stones of baked clay. This punishment was made as a sign for mankind, a lesson for those mindful of Allah ~' and an exemplary punishment for those who share their transgression. Therefore, all the passions and satisfactions have gone, leaving just sorrow and torment. Their lustful satisfaction was short-lived but their punishment eternal. They were addicted to their lust, but when they came around, they found themselves in the land of punishment, in the place where regret was of no benefit to them. While they are being tortured in the Hell-Fire, it is said to them: ("You taste therein its heat and whether you are patient of it or impatient of it, it is all the same... you are only being requited for what you used to do.")2

学者们对此事有三种观点:第一,实施此行为者应受到惩戒,但不施以肉刑,这是马立克、艾布·哈尼法以及沙斐仪两种说法之一中的观点。第二,其裁决与通奸者相同:未婚者鞭打,已婚者用石头打死,这是哈桑的观点。第三,其裁决与鸡奸者相同,这是伊玛目艾哈迈德的观点。因此,惩罚要么是不可撤销的处死,要么是与通奸者相同的规定刑罚。 主张其刑罚应为死刑者,以艾布·达乌德转述的圣训为证,该圣训传自伊本·阿拔斯:先知ﷺ说:"凡与牲畜发生性行为者,杀之,并杀该牲畜。"他们说,既然这是一种非法的性行为,其刑罚就应如鸡奸者一样。 那些认为此事没有规定刑罚的人则表示,上述圣训是孱弱的,如果它是可靠的,他们会对其作出另外的解释。伊斯马仪·本·赛义德·沙朗吉说:"我问艾哈迈德关于与牲畜发生性行为者的问题,但他没有表态。他也无法确认阿穆尔·本·艾布·阿穆尔(转述自伊本·阿拔斯)的那则圣训。"塔哈维说:"这则圣训是孱弱的,而且伊本·阿拔斯已经表达过观点,即与牲畜发生性行为者没有规定的刑罚。"艾布·达乌德说,伊本·阿拔斯的观点削弱了这则圣训。 毫无疑问,与牲畜发生性行为在人的本性上受到的谴责比鸡奸更为强烈,但这并不意味着就人的天性而言两种行为被视为相同;事实上,将二者相互类比,是进行比较评判的错误方法。

The scholars have three opinions regarding this matter: First, the doer of such act should be disciplined, without receiving any corporal punishment, which is the opinion of Malik, Abu Haneefah, and Shafii in one of his two opinions. Second, its ruling is that of the adulterer; to be flogged if he is unmarried, and stoned to death if he is married; which was the opinion of Al-Hasan. Third, its ruling is that of the homosexual, which was the opinion of Imam Ahmad. So the punishment is either irrevocable killing or the set punishment as given to an adulterer. Those who have said that his punishment should be capital punishment have argued their case with the Hadith reported by Abu Dawud, on the authority of lbn 'Abbas ~ that the Prophet ~ said: "Kill whoever has sexual intercourse with an animal , and kill the animal with him."3 They said that since it is an illegal sexual act, its punishment should be like that of a homosexual. Those who did not consider any prescribed punishment for it have stated that the above Hadith is weak, and that if it were authentic, they would have explained this differently. Isma'il bin Sa'id Al-Shalanji said: "I asked Ahmad about the one who had sexual intercourse with an animal, but he did not have any opinion. He could not confirm the Hadith of 'Amru bin Abi 'Amru (who reported from Ibn 'Abbas)." Tahawi has stated: "This Hadith is weak, and Ibn 'Abbas had already given his opinion that there is no prescribed punishment for the one who had sexual intercourse with an animal." Abu Dawud said that lbn 'Abbas's opinion weakens this Hadith. There is no doubt that the natural reprimand of having sexual intercourse with an animal is stronger than that of homosexuality, yet it does not mean that both acts are considered the same, regarding people's nature; in fact, relating one to the other is a wrong way to conduct comparative evaluation.

说女同性恋行为与男同性恋行为相比是错误的，因为女同性恋行为中并不存在真正的性交（没有器官插入私处）。圣训中有记载："如果一个女人与另一个女人发生性行为，她们两人都是通奸者。"然而，这种行为并没有规定的刑罚，因为不存在"插入"，但此类行为在最广泛的意义上被称为通奸，例如：眼睛、手、脚或嘴的通奸。如果此事属实，穆斯林学者一致认为，与奴隶发生同性性行为的判决与与任何其他人发生此行为的判决相同。因此，任何人若以安拉的经文："除了他们的妻子，或他们右手所拥有的（女奴）之外，他们就无可非议"作为依据，认为可以与自己的奴隶发生同性性行为，那么他只是把自己的恶行比作了他与女奴发生性关系的权利。这样的人确实是不信道者，应当给予他悔过的机会，就像对待叛教者一样；但如果他不悔改，则应被处决。因此，男子与其奴隶之间的同性恋行为，其判决及随后的刑罚，与对任何其他人所做的判决相同。

It is wrong to compare a lesbian act to a homosexual one, because there is no definite sexual intercourse in a lesbian act (no insertion of an organ in the private part). It was reported in a Hadith that " if a woman has a sexual act with another woman, they are both adulterers." However, there is no prescribed punishment for such an act, because there is no "insertion", while the act is referred to as an act of fornication in its broadest sense, such as: the fornication of the eyes, hands, feet or mouth. If it is confirmed, then the Muslim scholars are in agreement that the judgment regarding homosexuality with a slave is the same as the judgment regarding any other person, and so whoever thinks it is lawful to perform a homosexual act with one's slave, using, as an argument, Allah's Saying: ( Except from their wives or (the slaves) that their right hands possess - for then, they are free from blame)1 has simply compared his evil act with his right to have sexual intercourse with his slave-girl. Thus he is indeed a disbeliever, who should be given the right to repent, just like that of the apostate, but if he does not repent, he should be executed. Therefore, the judgment and subsequent punishment regarding a man's homosexuality with his slave is the same as if it had been done to any other type of person.

是否有任何可能的方法来治疗有害的病毒?一个被爱恋迷醉的人能否恢复神智,重新夺回自己的心?答案是肯定的,这一肯定的答案来自圣训:"真主所降下的任何疾病,祂也必定为它安排了治疗之法。"1 治疗被情欲败坏之心的疾病有两种方式:第一,在它成为习惯并确立之前,切断其根源。第二,在它支配人的思想之前,将问题予以消除。对于得到真主~扶助的人来说,这两种方式都很容易;而对于未得到真主~扶助的人来说,则很困难。在它在心中扎根之前阻止这种状况的方法,是低垂目光(不看non-法之物),如前面章节所述,因为注视是恶魔(Iblis,撒旦)的箭矢之一,所以谁任由自己的目光放纵,谁就将承受永久的悔恨。低垂目光有许多益处:(1)它顺从真主~的命令,是人一生中的一个良机。事实上,在今世和后世,没有什么比竭尽全力遵从真主~的命令更有益于人的了。(2)它能防止(撒旦)毒箭射中其目标(人的心)。(3)它使心保持与真主~的和谐相伴。若放任目光不受任何约束,它就有机会看到非法之物,这会使心涣散,并使其远离真主~。放纵目光会导致心与真主~相隔离。(4)它使心坚强而轻快,正如放纵目光使心虚弱而沉重一样。 (5) 它能使心灵明亮。正因如此,真主在命令信士降低目光之后,紧接着便降示关于光的经文。祂说:"你告诉信道的男人,叫他们降低视线,保守贞节。"{24:30}然后祂说:"真主是天地的光。他的光好比壁龛中的明灯。"{24:35}即,祂之光的譬喻就是心。每当真主的仆人遵从祂的命令、远离祂的禁令时,信士的心便明亮起来,好运便从四面八方降临到他身上;反之,当一个人的心陷入黑暗,各种邪恶和困苦便从四面八方将他包围。 (6) 它赋予人真实的洞察力,能够分辨真理与谬误。舒贾·卡拉玛尼曾说:"如果一个人遵循圣行,敬畏真主,不看非法之物,只看合法之物,他的洞察力就不会欺骗他。"当一个人为遵从真主的命令而戒除某事时,真主会以他心中所生的良好洞察力作为补偿,赐予他良好的判断力。 (7) 人的心会变得坚定、有力量、有能力。有人说:"谁违背自己的私欲,恶魔便会畏惧接近他的影子。"相反,你会发现,追随私欲的人,自我卑微而可耻,这正是真主赐予违抗祂的人的结果。真主说:"荣誉、权势和尊荣,全属于真主、祂的使者和信士们。"{63:8}祂又说:"你们不要软弱,不要忧伤,如果你们是信士,你们必定占优势。"{3:139} 信仰既在言语中,也在行为中;既在内心,也在外在。真主说:"谁想要尊荣,那么,一切尊荣都属于真主。清洁的言语都升上祂那里,善行也使它升高。"{35:10}即…… 那些渴望荣誉、权势和尊贵的人，应当通过服从真主来寻求，以美好的言辞和善行来达成。在卡奴特祈祷中，我们向真主祈求说：“你所庇护的人永不会受辱，你所视为敌人的人永不会得到尊荣。”(8) 它能阻止恶魔进入心中。的确，恶魔在不合法的注视之时潜入其中，直抵心底，转瞬之间便已完成。随后，恶魔开始在注视者面前美化那个影像，使他/她为之迷恋，心也因情欲而燃烧。正因如此，那些渴望观看不合法图像的人，其惩罚是：真主会在死亡与复活之间的“中间世界”（坟墓之中）为他们预备一个火坑，他们的灵魂将被投入其中，直到复活日。这是先知ﷺ在一段可靠的圣训中所传述的（见于布哈里和穆斯林的辑录），此事源于真主赐予他的一次异象。(9) 它有助于心专注于其益处，因为放纵目光无疑会使心忘记其责任，也会给卑劣的私欲机会去追随自身的欲望，远离对主的记念。真主说：（你不要顺从那些心被我们使之忘记我们的记念、追随私欲、事务已经败坏的人。）5(10) 眼睛与心之间有一条联系之路：若心被败坏，眼睛也随之败坏；反之亦然。当心被败坏时，它便不再适合承载真主的爱与陪伴。阻止这种疾病在心中扎根的第二种方式，是用对真主的爱和记念充实自己的心。常理也表明：当私欲解开与所爱之物的纽带时，它便会寻找一个地位更高的替代品。 然而，它需要具备两种品质：第一，要有良好的判断力，能够分辨可爱的爱与可憎的爱的各个层次，从而从可爱的层次中选出最高的，从可憎的层次中选出最低的，并忍受最低的那一层，以使自己免于最高的那一层。这是一项理智上的义务，因此，若有人不这样做，他的地位将低于牲畜。第二，要有坚定的决心，使人能够做出正确的选择，并舍弃错误的选择。安拉 ~ 否认了所有人担任伊玛目（伊斯兰教中的领导地位）的资格，唯独那些具有忍耐和坚定信念的人除外；祂 ~ 说：（我从他们中间设立了领袖，当他们忍耐并坚信我的迹象时，他们依照我的命令引导众人。）1

Is there be any possible way to treat a harmful virus? Could a person intoxicated with infatuation regain his/her consciousness and repossess his/her heart once more? The answer is yes, as this positive answer comes from the Hadith: "Whatever disease Allah ~ has sent down, He ~ has (also) appointed a cure for it." 1 There are two ways of treating the disease of a heart corrupted with lust: First, stop its cause before it becomes established as a habit. Second, removing the problem, before it dominates one's mind. Both ways are easy for one who gains the Support of Allah ~. but are difficult for one who is not supported by Allah ~- The way to stop this condition, before it settles in the heart, is to lower one's gaze (from looking at the unlawful), as mentioned in previous chapters, because gazing is one of the arrows of Iblis (Satan), so whoever freely releases his gaze, would suffer perpetual regret. There are many benefits oflowering one's gaze: ( 1) It is in compliance with the Commandments of Allah ~ and a good opportunity for a person in his/her life. In fact, there is nothing more beneficial to one in this world and the Hereafter than to try one's utmost to comply with the Commandments of Allah ~ - (2) It prevents the effect of the poisonous arrow ( of Satan) from reaching its target (the heart of man). (3) It keeps the heart in the harmonious company of Allah ~ - By freeing one's eyesight from all restrictions, it is given the opportunity to see the unlawful , which would scatter one's heart and distance it from Allah ~ - Letting one's gaze loose generates the separation of the heart from Allah ~ - ( 4) It strengthens one's heart and lightens it, just as loosening one's gaze weakens it and burdens it. (5) It brightens the heart, and it is for this reason that Allah ~ mentioned the Verse about light just after mentioning the Commandment to lower one's gaze; He ~ said: ( Say to the believers to lower their eyes and safeguard their private parts) 2 then He ~ said: ( Allah is the Light of the heavens and the earth. The parable of His Light is as a niche and within it a lamp)3 i.e. an example of His Light is the heart; whenever His Believing Servant complies to His Commandments and His Prohibitions. Whenever the heart of a believer lights up, good fortune appears before him/her from all sides, however when one's heart settles in darkness, all aspects of evil and difficulty surround him/her from all sides. (6) It inherits a truthful acumen to distinguish between truth and falsehood. Shuja' Al-Karamani used to say: "If a person follows the Sunnah and is mindful of Allah ~ . by lowering his gaze from the unlawful, and observes only what is lawful, his insight will not fail him." When a man abstains from something, in compliance with the Divine Commandments, Allah ~ would replace whatever he/she missed by giving him/her good judgment, earned by developing good insight in the heart. (7) One's heart would develop firmness, strength and power. It is said: "Whoever opposes his low desires, Satan fears (approaching) his shadow." On the contrary, you will find that one who follows his own desires has a low and disgraceful self, which Allah ~ gives to those who disobey Him. Allah ~ said: (But honour, power and glory belong to Allah, His Messenger, and the believers) 1 and He ~ said: (So do not become weak, nor be sad, and so you would become superior, if you were indeed true believers.) 2 Faith is in words and actions; internally and externally; as Allah ~ said: (Whoever desires honour, power and glory, then to Allah belong all Honour, Power and Glory. To Him ascend all the goodly words, and righteous deeds exalt it)3 i.e. those who desire honour, power and glory should seek it through their obedience to Allah ~ , with goodly words followed with good deeds . In the supplication of Qunuut4, we ask Allah: "Surely, he to whom You show allegiance is never abased, and he whom You take as an enemy is never honoured ." (8) It blocks the way for Satan to enter into the heart. Indeed, Satan slips inside at the time of an unlawful look and goes straight to the heart, in an instant. Satan then starts to beautify an image before the gazer, in such a way that he/she would become besotted by it, as his/her heart would become inflamed with passion. It is for the reason that the punishment for those who desire to look at unlawful pictures is that Allah ~ would prepare for them, in the " interval world" (of the grave) between one's death and resurrection, a fire-pit in which their souls would be cast until the Day of Resurrection. This was reported by the Prophet ~ in an authentic Hadith (from Al-Bukhari and Muslim), following a vision that was given to him by Allah ~ - (9) It helps the heart focus on its benefits, because letting the gaze loose would no doubt make the heart forget its duty, and would also give one's base self the chance to follow its own desires, away from the remembrance of its Lord. Allah ~ said: ( Do not obey him whose heart We have made heedless of Our Remembrance, and who follows his own lusts, and whose affair has been lost.) 5 (10) There is a way linking the eyesight to one ' s heart, so if one's heart is corrupted, the eyesight becomes corrupted, and vice versa. When one's heart is corrupted, it is no longer suitable to accommodate the Love and the Company of Allah ~ A second way to stopping this disease before it settles in the heart is to occupy one's heart with the Love and Remembrance of Allah ~- It is only common sense that when the self unties its bond with a beloved subject, it searches for a replacement that is higher in status. However, it needs to possess two qualities: First, good judgment to distinguish between beloved and reprehensible levels of love, and so it may be possible to select the highest of the beloved levels from the lowest, and to bear the lowest of the reprehensible , in order to save oneself from its highest. This is an intellectual duty, so whoever acts differently would have a lower status than animals. Second, there should be a strong determination to enable one to make the good choice and give up the bad one. Allah ~ denied the Imamah (leadership in Islam) to everyone, except those with patience and certainty; He ~ said: (We made from among them leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Signs.)1

必须理解的是,对真主的爱与对任何非法之物的爱无法并存;二者是对立的,不可能合而为一。其中一方必然会驱逐另一方。爱的力量应当专一地奉献给真主~,只属于祂,不设任何同伴;其他一切的爱,只应为了真主的缘故而存在。任何奉献给真主之外他者的爱,都会成为其拥有者的折磨。真主~不会宽恕祂的仆人在这份爱中以任何事物与祂并列,但对于其他罪过,祂愿意宽恕谁便宽恕谁。对image(画像)的爱,超过了真主仆人对于有益或无益之物的爱;因此,他/她必须在这两种爱之间做出选择,因为二者不可能同时存在于同一颗心中。凡是背离真主~的爱以及渴望与祂相见的人,真主~便会以对他者的爱来考验他/她,以这种虚妄的爱在今世和后世惩罚他/她。祂~以对偶像的爱、对十字架的爱、对女人或男人的爱、对亲属的爱,或对卑劣可耻之事的爱来惩罚他/她。的确,凡不以真主为他的主宰的人,便是把自己的私欲当作了他的神明。真主说:{你见过那把私欲当作自己神明的人吗?真主明知其情而使他迷误,封住了他的听觉和心灵,并在他的视觉上蒙上了遮蔽。除了真主,还有谁能引导他呢?你们难道不觉悟吗?}2

It is necessary to understand that the love of Allah cannot co- exist with the love of whatever is unlawful; they are opposites which cannot be combined. It is inevitable that one would expel the other. The power of love should be devoted to Allah ~ . Alone, with no partners; any other love should only exist for the Sake of Allah ~- Any other love, which is devoted to others besides Allah ~ . would become a torment for its possessor. Allah ~ does not forgive His Servants for associating anything with Him in this love, but forgives other sins of whomsoever He wills. The love of pictures exceeds the love of what is beneficial or non-beneficial for the Servant of Allah; therefore; he/she has to choose between these two loves, because both of them cannot co-exist in the same heart. Whoever turns away from the Love of Allah ~ and from the desire to meet Him, Allah ~ tries him/her with the love for others, to punish him/her with this invalid love, in this world and in the Hereafter. He ~ punishes him/her with the love of idols, or the love of the cross, or the love of women/men, or the love of relatives, or the love of what is disgraceful and vile. Indeed, whoever does not take Allah ~ as His God, has taken his/her vain desire as his/her god; Allah ~ has said: ( Have you see him who takes his own lust as his god? And Allah knowing such, left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember?)2

崇拜的特征是爱，并伴随着顺服与卑微，对所爱之物的顺服。凡爱一物而心向其顺服，那么他的心实际上就是在崇拜它。 这种爱有以下几个层次： 爱的牵系（"系"），之所以称为牵系，是因为爱者对所爱之人极为眷恋，从而被紧紧束缚。 热爱（"烈爱"），因为这种爱倾注于所爱之人身上。 痴迷（"沉溺"），因为这种爱紧紧附着于心。安拉 ~ 用这一含义来描述火狱中对不信者的惩罚：{其刑罚永恒不断，不可分离}。 极度之爱（"狂爱"），即爱的过度，这种描述不适合安拉 ~ 的尊位。 渴慕（"向往"），即心向所爱之人的旅程。先知 :i: 在一段祈祷词中提到了这一点，他说："真主啊！我求你，以渴慕与向往会见你的心情……" 先知 :i: 转述说，安拉 ~ 说："虔诚的仆人渴望与我相见，他们有这样的渴望；而我想与他们相见的渴望更加强烈。"这正是先知 ﷺ 在圣训中所说的含义："凡热爱与真主相见的人，真主也热爱与他相见。" 学者们在解释经文"凡希望与真主相会的人，真主所定的期限必然来临"时说，安拉 ~ 知道他虔诚的仆人渴望与他相见，而他们的心除非与他相见，否则无法得到完全的引导。因此他 ~ 为他们设定了相见的时刻，以安抚他们的灵魂。 最美好、最令人回味的生命，是那些渴望与主相见之人的生命。他们的生命确实是美好的生命，因为没有比这更有福、更安宁的生活了。这就是安拉 ~ 所说的美好生活："无论男女，凡行善且是信士者，我必使他过美好的生活。" 这并不是指信士与不信者、正直者与行恶者所共有的那种生活,例如有美食、衣着、婚礼等。甚至安拉的敌人在这些恩惠上也可能超过信士。安拉所提到的美好生活,是使信士的心在他的一切行为中只专注于取悦独一的安拉。 先知ﷺ转述安拉说:"谁与我的一位虔诚仆人为敌,我就向他宣战。我的仆人以我所喜爱的、我为他所规定的天命功修亲近我,没有任何东西比这更能使我喜爱。我的仆人还会以拙功(额外的自愿功修)不断亲近我,直到我喜爱他。当我喜爱他时,我就是他听闻的耳朵、他观看的眼睛、他击打的手和他行走的脚。他若向我求什么,我必定给他;他若向我求庇护,我必定庇护他。对于夺取我那忠诚仆人的灵魂这件事,我从未像对其他事那样犹豫:他厌恶死亡,而我也不愿伤害他,但这是他所必需的。" 在这段圣训中,安拉界定了祂喜爱两件事的原因:履行祂所规定的天命功修,以及通过自愿的功修努力亲近祂。当一个人出于对安拉的爱而持续履行自愿的宗教功修(如额外的拜功和斋戒)时,他就成为安拉所钟爱的仆人之一;当一个人达到这种境界时,他的心便不会再去爱任何人胜过爱安拉。安拉在这段圣训中specified听觉、视觉、双手和双脚,是因为它们是感知和行动的工具。听觉和视觉为心带来行动的意志,或是厌恶(不去做某事)、喜爱与憎恨;此后,人才运用他的双手和双脚。 如果一个人的听觉和视觉都以对真主的敬畏（念及真主）来感知，那么他的感知就会得到良好的守护，他的爱与恨也会得到妥善的保持。正是真主与其善良仆人同在的这种陪伴是特殊的，以下经文强调了这一点：（不要忧伤（或畏惧），真主确实与我们同在）1（真主与行善者同在）2（真主确实与敬畏祂的人和行善者同在）3（你要坚忍，真主确实与坚忍者同在）4（不然，我的主与我同在，祂必将引导我）5（不要惧怕，我确实与你们二人同在，我听着，我看着）6 这是对穆萨（Moses）和哈伦所说的话。正是这种与真主同在，化解了信士面临的一切复杂局面，将他的一切恐惧转化为安全与平静。有了真主的陪伴，信士便能克服一切忧虑与焦虑，使遥远而难以企及的事物变得近在咫尺、触手可及。若没有真主的陪伴，人的心就会像离水的鱼，翻腾挣扎，直到重新回到水中，才重获生机。真主提到了在一切被造物中最尊贵、在祂看来最为挚爱的那位：祂的使者穆罕默德ﷺ，并提到他处于崇拜的最高地位，即召唤世人崇拜真主。 独自一人,并宣布自己的先知身份。当安拉说:(当安拉的仆人(穆罕默德ﷺ)起身向他的主(安拉)祈祷时,他们(精灵)几乎要挤成一团围住他,(为了聆听先知的诵读))7 (如果你们对我们降示给我们的仆人(穆罕默德ﷺ)的启示有所怀疑,那就拿出一章与它相似的经文来)8 (赞美至洁的安拉,祂使祂的仆人(穆罕默德ﷺ)在一夜之间,从禁寺行至远寺)9 安拉创造众生,是为了让他们独一地崇拜祂,不与祂同列任何伙伴,因为这是对祂最完美的爱与顺服的表现。这就是真正的伊斯兰,即易卜拉欣的宗教,正如安拉所说:(除了愚妄自欺的人,谁会厌弃易卜拉欣的宗教呢?我确已在今世拣选了他,他在后世必定是善人之一。当他的主对他说:"你归顺吧!"他说:"我已归顺全世界的主。"易卜拉欣以此嘱咐他的儿子们,雅各伯也这样嘱咐:"我的儿子们啊!安拉已为你们选定了这种宗教,所以你们除非是归顺的人,否则不要死。"当雅各伯临终时,你们在场吗?当时他对儿子们说:"我死后,你们将崇拜什么?"他们说:"我们将崇拜你的主,即你祖先易卜拉欣、伊斯马仪和易斯哈格的主,那是独一的主,我们唯独归顺祂。")正因如此,一切罪恶中最严重的是以物配主,而其根源在于没有将全部的爱奉献给安拉。安拉说:(世人中有人舍安拉而以别物为侣,爱它们如同爱安拉一般;但信道者对安拉的爱更加深厚。) 真正的崇拜无法通过在这份爱中给安拉配偶来实现。这与为安拉而爱相违背，而为安拉而爱正是崇拜安拉的根本内容之一。事实上，爱先知ﷺ，甚至将他置于自己、父亲和儿子之上，是完成信仰所必需的，因为爱先知ﷺ是爱安拉的一部分。先知ﷺ说："凡具备以下三种品质的人，将尝到信仰的甘甜：（1）安拉与其使者比其他一切都更使他喜爱；（2）爱一个人，只是为了安拉的缘故而爱他；（3）厌恶重新陷入无信（不信），正如厌恶被投入火中一样。"先知ﷺ又说："如果有人为安拉的缘故而爱，为安拉的缘故而恨，为安拉的缘故而给予，为安拉的缘故而不给予，他的信仰便是完美的。"这种爱是爱安拉的前提之一；它越强烈，其根基就越稳固。

The characteristic of worship is love, with submission and humiliation, of the beloved. Whoever loves something and his/her heart submits to it, then his/her heart is actually worshipping it. The levels of this love are: The bond of love, which is called a bond because the lover is so fond of the beloved, and thus tied down. Ardent love, as this love is poured towards the beloved. Infatuation, as this love is closely attached to the heart. This meaning was used by Allah ~ to describe the punishment in Hell for the disbelievers: (Its torment is ever an inseparable, permanent punishment.)3 Passion, which is an excess of love; a description which is not suitable for the Status of Allah ~- Longing, which is the journey of the heart to its beloved; this was mentioned, with regard to Allah ~' in a supplication of the Prophet :i: "O Allah! I ask You, with the longing and y d es Ire to meet . ,,1 ou, . .. The Prophet :i reported that Allah ~ said: "There is the desire of the Righteous Servants who long to meet Me; but My desire to meet them is even stronger." This is the meaning that the Prophet ~ mentioned in the Hadith: "Whoever loves meeting Allah, Allah loves to meet him."2 The scholars have said, interpreting the Verse, (Whoever hopes for the Meeting with Allah, then Allah's Term is surely coming), that when Allah ~ knew about the strong 3 desire of His Righteous Servants to meet Him, and that their hearts would not have been fully guided until they met Him. So He ~ set an appointed time for them to meet Him, in order to calm their souls. The best and most savoured life is that of those longing to meet their Lord. Their life is really a good life, as there is no more blessed or peaceful life than that. It is the good life mentioned by Allah ~: (Whoever works righteousness - whether male of female - while he (or she) is a true believer, verily, to him We will give a good life)4. This does not refer to the life that is shared between believers and disbelievers, righteous and wrongdoers, such as having good food, clothing, weddings - and perhaps even the Enemies of Allah exceed in these blessings, more than the believers. The good life mentioned by Allah ~ is that which makes the believer's heart focus only on pleasing Him, Alone, in all his/her actions. The Prophet ~ reported that Allah ~ said: "Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him , and My servant continues to draw near to Me with nawajil ( extra optional duties), so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask something of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about seizing the soul of My Faithful Servant: he hates death and I hate hurting him, but it is necessary for him. " 5 In this Hadith, Allah ~ defined the reasons for his/her love of two things: performing His Prescribed Religious Duties, and striving to get closer to Him with optional duties. When a person continues to perform optional religious duties (such as extra prayers and fasting) out of love for Allah ~' he/she becomes one of the Dearly Beloved Servants of Allah, and when a person reaches this state, his/her heart would never be directed to love anyone else more than Allah ~ - Allah ~ specified the hearing, eyesight, hands and feet in this Hadith because they are the means of perception and action. The hearing and eyesight provide the willpower for the heart (to do an action) or the dislike ( of doing it) , love and hate; and after that a person uses his/her hands and feet. If the hearing and eyesight of a person are perceived with (mindfulness of) Allah, his/her perception would be well safeguarded, and also his/her love and hate would be well preserved. It is this Company of Allah with His Righteou Servant which is special, and this is stressed in the following Verses: ( Do not be sad (or afraid), surely Allah is with us ) 1 (Allah is with the Muhsinun (good-doers))2 ( Truly, Allah is with those who fear Him and those who are Muhsinun (good-doers.)3 (Be patient. Surely, Allah is with those who are patient.>4 (Nay, verily with me is my Lord. He will guide me.)5 (Do not be afraid, verily, I am with you both, hearing and seeing.); 6 speaking to Musa (Moses) and Harun ~I. It is this Company with Allah ~ which eases all the complex situations from a believer, and turns all his/her fears into safety and serenity. With the Company of Allah ~, a believer overcomes all his/her worries and anxieties, so whatever is distant and unattainable becomes close and attainable. Without the Company of Allah, a person's heart would become like a fish out of water, turning and struggling until it gets back into the water, where it regains its life again. Allah ~ mentioned the most honoured of all His Creation and the most beloved to Him £ ; His Messenger Muhammad :i in the highest status of worship - i.e . calling people to worship Allah ~. Alone, and declaring his Prophethood, when Allah ~ said: (When the Servant of Allah (Muhammad :I) stood up invoking Him (His Lord -Allah) in prayer, they (the Jinn) just made round him a dense crowd, as if sticking one over the other, (in order to listen to the Prophet's recitation)) 7 (If you are in doubt concerning that which We have sent down to Our Servant (Muhammad :I) then bring a Surah of the like thereof) 8 (Glorified (and Exalted) is He (Allah), Who took His Servant (Muhammad :I) for a journey, by night, from Al-Masjid Al-Haram to Al-Masjid AI-Aqsa ) 9 Allah ~ created His Creation in order to worship Him, Alone, without associated partner with Him , as this is the most perfect type of love and submission to Him £ . This is true Islam, the religion of Ibrahim ~1, as Allah ~ said: (Who turns away from the Religion of Ibrahim, except him who befools himself? Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous. When his Lord said to him: "Submit (i.e. be a Muslim!)" He said: "I have submitted myself (as a Muslim) to the Lord of the 'Alamin (mankind and jinn and all that exists)", and this submission to Allah was enjoined by Ibrahim, upon his sons, and by Ya'qub (Jacob), saying: "0 my sons! Allah has chosen for you the True Religion, then do not die except in the Faith of Islam." Or were you witnesses when death approached Ya'qub? When he said to his sons: "What will you worship after me?" They said: "We shall worship your God, the God of your fathers, Ibrahim, lsma'il (Ishmael), Ishaq (Isaac); One God; and to Him we submit (in Islam).) 1 It is for this reason that the worst of all sins is polytheism, the basis of which is not devoting all one's love for Allah~. Allah ~ has said: (And of mankind are some who take (for worship) others besides Allah, as rivals (to Allah). They love them as they love Allah. But those who believe love Allah more.)2 True worship cannot be achieved by assoc1atmg partners with Allah, in this love. This is contrary to having love for the Sake of Allah, which is a fundamental aspect of worshipping Allah. In fact, to love the Prophet ~. or rather love him before ourselves, our fathers and sons, is necessary to complete one's faith, because loving the Prophet ~ is a part of having love for Allah ~. The Prophet ~ said: "Whoever possesses the (following) three qualities will have the sweetness of faith ( 1 ): The one for whom Allah and His Messenger become dearer than anything else; (2) Whoever loves a person and he loves him only for Allah's Sake; (3) whoever hates to revert to atheism ( disbelief) as he would hate to be thrown into the Fire."3 The Prophet~ said: "If anyone loves for Allah's Sake, hates for Allah's Sake, gives for Allah's Sake, and withholds for Allah's Sake, he would have perfect faith.',4 This type of love is one of the prerequisites for having love for Allah; the stronger it is, the more powerful is its foundation.