伊本·贾玛阿说：

Ibn Jama’ah said:

“从帮助自己理解所学知识、并避免因此感到厌倦的最好方法之一，就是少吃，并且只吃合法（halal）的食物。”

“From the best ways to help yourself understand the knowledge you are dealing with and to prevent boredom from it is to eat very little, and from what is halal.

阿什-沙菲仪说："过去十六年来，我从未吃饱过。"之所以如此，是因为暴饮暴食会导致过量饮水和睡眠、感官迟钝以及身体懒散。除此之外，这种做法在伊斯兰教法中也是被厌恶的，并且会使身体暴露于各种危险的疾病之中，正如有人所说：

ash-Shafi’i said: “For the past sixteen years, I never ate my fill.” The reason for this is that eating excessively leads to excessive drinking and sleeping, dulling of the senses, and laziness of the body. This is all in addition to the fact that doing so is disliked in the Shari’ah, and exposes the body to all types of dangerous disease, as it was said:

诚然，你所见到的大多数疾病，都源于饮食无度。 历代著名的学者和awliya’（圣贤）中，从未有人被描述为食量很大，也从未因此而受到赞扬。相反，暴饮暴食是无知牲畜的特征。人的理智是其行为的源泉，它高贵无比，不应被如此卑劣的过度饮食所束缚和浪费。即使过量进食的唯一害处只是迫使人去上厕所，这也足以让有智慧的人远离这种行为了。

Indeed, most of the diseases you see * Are from eating and drinking… And none of the famous scholars or awliya’ were ever described as having eaten much, or was ever praised for doing so. Rather, excessive eating is a trait of mindless animals. A person’s intellect is the source of his deeds, and it is too noble to be hampered and wasted by such a despicable thing as excess food. If there were no downside to eating too much other than that it forces one to use the bathroom, this would’ve been enough for the intelligent one to steer clear of such a practice.

“凡是在追求知识时，却执意过度饮食、过度饮水和过度睡眠的人，就是在尝试做不可能的事。”62

And whoever attempts to be successful in seeking knowledge while insisting upon excessive eating, drinking, and sleeping is attempting the impossible.”62

伊本·古达玛（愿安拉慈悯他）说：

Ibn Qudamah (may Allah have Mercy on him) said:

“肚子的欲望是所有欲望中最具毁灭性的，正是它使亚当（愿主赐其平安）离开了乐园；而从肚子的欲望又衍生出对性和财富的欲望。这些欲望会引出许多问题，都是放纵私欲的结果。”

“The desire of the stomach is the most destructive of them all, and it is what caused Adam (peace be upon him) to exit Paradise, and from the desire of the stomach comes the desire for sex and wealth. These leads to many problems, all the result of satisfying one’s appetite.

“Uqbah ar-Rasibi 说：“我去见al-Hasan，他正在吃东西，他说：‘来和我一起吃吧。’我说：‘我已经吃到不能再吃了。’他说：‘Subhan Allah！穆斯林难道会吃到不能再吃的地步吗？！’” 适度饮食，就是在饭桌前收手，此时仍然略感饥饿。这样能够强健身体、预防疾病，原因在于这样的人只有在真正饥饿时才去拿取食物，并在仍然感到饥饿时便停止进食。然而，进食过少也会使人虚弱，有些人吃得过于不足，以致在应尽的义务上变得懈怠。他们出于无知，以为这是好事，实则不然，因为那些赞美和鼓励饥饿的人，所指的是我们上面所描述的适度的饥饿。63

‘Uqbah ar-Rasibi said: “I entered upon al-Hasan while he was eating, and he said: “Come eat with me.” I said: “I have already eaten until I can eat no more.” He said: “Subhan Allah! Does the Muslim eat until he can eat no more?!”” Eating in moderation consists of raising one’s hands from the table while he is still a bit hungry. This strengthens the body and wards off disease, and this is because such a person does not reach for food unless he is hungry for it, and raises his hands back while he is still hungry for it. However, eating too little can also weaken you, and some people were so deficient in what they ate that this caused them to be lax in their obligations. Out of their ignorance, they thought this to be something good while this was not the case, since those who praised and encouraged hunger were referring to moderate hunger that we have described above.”63

这一切都围绕着在一切事务上保持谨慎，而谨慎（wara'）属于通往安拉——至高无上的主——的旅途各阶段之一，正如伊本·古尔姆·贾兹亚所说："先知ﷺ将与谨慎相关的一切都概括在一句话中：'一个人伊斯兰信仰完美的表现之一，便是远离与他无关的事物。'"64 因此，这包括不谈论、不注视、不倾听、不触摸、不走向、不思考那些与自己无关的事物，也包括任何与自己无关的其他外在或内在的举动。所以，这句圣训足以说明如何保持谨慎。易卜拉欣·本·阿德罕说："谨慎就是放弃一切可疑之事，而远离与你无关的事物，就是放弃一切你不需要的事物。"65

All of this revolves around being cautious in all affairs, and cautiousness (wara’) is from the stations of the journey to Allah, the Exalted, as Ibn al-Qayyim said: “And the Prophet (peace be upon him) combined everything related to cautiousness in one phrase: “From the perfection of a man’s Islam is that he leaves that which does not concern him.”64 So, this includes not talking about, looking at, listening to, touching, walking towards, or thinking about that which doesn’t concern him, as well as involving any other outer or inner movements that are of no concern to one. So, this statement is more than enough to illustrate how to be cautious, and Ibrahim bin Adham said: “Cautiousness is to abandon anything doubtful, and to leave what does not concern you is to leave anything you don’t need.””65

而谨慎的精髓在于远离可疑之事。使者(愿主赐福他并使他平安)在努尔曼·本·白施尔的圣训中鼓励了这一点:“合法的事物是明确的,非法的事物也是明确的,而两者之间存在可疑之事。因此,谁避开他怀疑是罪过的事,谁就会远离真正的罪过;谁大胆去做他怀疑是罪过的事,谁就会陷入真正的罪过。罪过是安拉所设立的界限,谁在界限周围徘徊,谁就会越过它。”66

And the essence of cautiousness is to leave what is doubtful, and the Messenger of Allah (peace be upon him) encouraged this in the narration of an-Nu’man bin Bashir: “The permissible is clear and the forbidden is clear, and between them are doubtful matters. So, whoever leaves what he suspects is sin will be farther from what actually is sin, and whoever is bold enough to fall into what he suspects is sin will fall into what actually is sin. Sins are the boundary that Allah has placed, and whoever hovers around a boundary will cross it.”66

阿尔-巴哈威说:

al-Baghawi said:

这段圣训对于谨慎而言十分重要。它说明：如果一个人对某件事是否合法或被禁心存疑惑，又找不到可以依据的证据，那么谨慎的人就应当放弃它。因为如果他不放弃，而是继续去做，并使之成为习惯，那么它就会把他拖入被禁止的事情之中。

“This hadith is an essential one when it comes to cautiousness. It says that if someone is confused as to the permissibility or prohibition of a matter and has nothing to refer to, the cautious one is he who abandons it, because if he doesn’t abandon it, proceeds with it, and makes it a habit, it will drag him into what is prohibited.

大多数存疑的事情可以分为两类。第一类是没有可据以判定为合法或非法的依据的事情，这种情况下应当让人停止该行为。第二类则是有依据和明确基础可以判定该事情为合法或非法的情况。在这种情况下，应当坚持已确立的结论，除非有确凿的知识，否则不应偏离原有的基本裁定。例如，一个人为了礼拜而完成了小净，之后怀疑自己是否已使小净失效，只要他不能确定小净已经失效，他就应当继续礼拜。又如，一个人在沙漠中发现一些水，不确定它是否纯净，他应当坚守水是纯净的这一基本原则，坚定地持守这一点，而不要受恶魔低语的迷惑。67

Most doubtful matters can be divided into two types. The first type is that which has no reference for which one reach a ruling of halal or haram, and such a case warrants that the person leave off that action. As for the second type, this is where there is a reference and clear basis for declaring that matter either halal or haram. In this case, one should stick to what is established, and should not digress from the basic ruling except with certain knowledge. For example, if a man purifies himself for the prayer and then has doubt as to whether or not he nullified his ablution, he is to pray so long as he isn’t certain that he nullified his ablution. Also, if one finds some water in the desert that he is not sure is pure, he should stick to the basic principle of water being pure, hold firm to this, and not fall for the devilish whisperings.”67

伊本·哈哲尔（愿真主慈悯他）说：

Ibn Hajar (may Allah have Mercy on him) said:

“允许的是明显的，禁止的也是明显的”，这说明教法条例分为三类，因为每一件事要么有明确的经文表明其善行，并警示放弃它的后果；要么有明确的经文表明其害处，并警示陷入其中的后果；要么两者皆无明确经文指示。因此，第一类是明确为合法（halal）的事，第二类是明确为非法（haram）的事。当先知ﷺ说“允许的是明显的”时，他的意思是这类事不需要任何额外的说明，是人人皆知的事情。至于第三类，它对于畏惧（真主）的人而言是模糊不清的，他不知道它是合法还是非法。在这种情况下，人应当避开这一行为：如果它实际上是非法的，他就走了稳妥之路；如果它实际上是合法的，他因怀着这一意图而放弃它，也会获得回报。68

“”The permissible is clear, and the forbidden is clear” shows that the rulings are divided into three categories, because each matter either has a clear text showing its virtue and a warning from abandoning it, a clear text showing its harm and a warning from falling into it, or no clear text indicating either of the two. So, the first is what is clearly halal, and the second is what is clearly haram. When he (peace be upon him) said that “the permissible is clear,” he meant that it does not need any additional clarification, and that it is something known to all. As for the third, it is what is ambiguous and unclear to the one who fears it, such that he doesn’t know if it is halal or haram. In this case, the person should avoid this action, because if it actually is haram, he has taken the safe route, and it is actually halal, he is rewarded for abandoning it with this intention.”68

“因此,求知者应当在生活的各个方面保持谨慎,应当格外留意自己的饮食、饮品、衣着和住所在各方面都是合法的。他应当将这一原则运用于自己及家人在生活中所需的一切事物,以便让心中充满光明,并使自己做好准备,去吸收知识之光并从中受益。”

“So, the seeker of knowledge should be cautious in all aspects of his life, and should be particular about his food, drink, clothing, and housing being permissible in all aspects. He should apply this concept to everything that he and his family need in life, so that he can fill his heart with light and condition himself for soaking up the light of knowledge and benefiting from it.

他不应自动倾向于认为某事是被允许的，只要他能够保持谨慎，并且不需要那件事物。他也不应沉溺于被允许的事物。相反，他应当始终追求更高的境界，效法过去那些虔诚学者的足迹。那些学者即使对于他们认定为被允许的事物，也常常极为谨慎。他最应努力效法和遵循的，是我们的先知穆罕默德ﷺ，安拉的使者。他甚至不吃路上捡到的一颗枣子，因为他担心它可能是施舍之物，尽管这种可能性微乎其微。有学识的人应当被遵循和效法；如果他们都不保持谨慎，那还有谁会保持谨慎呢？69

He should not automatically lean towards something being permissible so long as he can exercise caution and does not need that thing. He should also not indulge in the permissible things. Rather, he should always seek to be at a higher level and follow in the footsteps of the righteous scholars of the past, who used to exercise great caution even in those things they judged to be permissible. The one he should most strive to imitate and follow is our Prophet Muhammad, the Messenger of Allah (peace be upon him), who would not even eat a date that he found on the road out of fear that it was from charity, even though it was quite improbable that it was. The people of knowledge should be followed and imitated, and if they don’t exercise caution, who will?”69

安斯(愿真主喜悦他)传述:先知ﷺ经过一颗从树上掉下来的枣子,说:“若不是它可能是施舍之物,我就吃它了。”70 以及艾布·胡莱赖(愿真主喜悦他)

Anas (may Allah be Pleased with him) narrated that the Prophet (peace be upon him) came across a date that had fallen from a tree, and said: “Were it not for the fact that it could be charity, I would’ve eaten it,”70 and Abu Hurayrah (may Allah be Pleased with him)

据记载，安拉的使者ﷺ说："我回到家中，发现床上掉落了一颗枣子。我把它拿到嘴边准备吃，随即又担心它可能是施舍之物，于是放了下来。"71 伊本·哈哲尔说："在此，先知ﷺ特别提到他是在自己的床上发现了它。因此，出于谨慎，他没有吃它。"72 努瓦维说："这段圣训体现了谨慎的范例，因为这颗枣子并非仅仅因为怀疑它来自施舍之物而被禁止食用，而是出于谨慎而被放下。"73

narrated that the Messenger of Allah (peace be upon him) said: “Verily, I turn to my family and find a date fallen on my bed. I raise it to my mouth to eat it, and then fear that it might be charity. So, I put it down.”71 Ibn Hajar said: “Here, the Prophet (peace be upon him) specifically mentioned that he found it on his bed. With this, he refused to eat it out of caution,”72 and an-Nawawi said: “This hadith contains an example of caution, as this date was not forbidden by mere suspicion that it was from the charity. Rather, it was left out of caution.”73

- 记念真主 学生最应当注重的，莫过于在任何情况下都记念真主，因为记念真主是通往所求之事的最伟大之门和最佳之道。谁背离了它，谁就确实被阻隔于一切善事之外，并偏离了正道。谁被引导到它，谁就真正得到了引导，并由最好的领袖与向导所引领。

- Remembrance of Allah - And the most important thing that the student of knowledge should be particular about is to remember Allah in all situations, as remembrance of Him is the greatest door and best path to what one seeks. Whoever turns from it has indeed been prevented from all good, and has deviated from the correct path. Whoever is guided to it has been truly been guided, and has been led by the best leader and guide.

伊本·盖伊姆说:

Ibn al-Qayyim said:

“迅速趋向真主并倚靠祂，喜悦于祂，以对祂的爱充满内心，时常记念祂，因认识祂而感到幸福与喜乐——这一切都是即时的回报，是今世的乐园，是帝王的生活也无法与之相比的生活。我听到伊斯兰教长伊本·泰米叶（愿真主怜悯他）说：‘今世确有一座乐园。谁不进入这座乐园，谁就不会进入后世的乐园。’他还曾对我说：‘我的敌人能对我怎样呢？我的乐园和花园就在我的胸中，无论我走到哪里，它都与我同在。我的囚禁是我与真主的独处，我的被杀是殉道，我被逐出家园是旅游。’真主知道，尽管他所经历的艰难、缺乏安逸与休息，尽管他身陷囹圄、担惊受怕，但我从未见过有人比他的生活更纯净。在这一切之下，他过着最纯净的生活，拥有最坚定、最开阔的心灵，精神上最为喜悦，面容上焕发着欢悦的光彩。”

“Rushing towards Allah and depending on Him, being pleased with Him, filling the heart with love of Him, constantly remembering Him, feeling happiness and joy with knowing Him – all of these are instantaneous rewards, a paradise of this world, and a life that the lives of kings cannot even compare to. I heard Shaykh al-Islam Ibn Taymiyyah (may Allah have Mercy on him) say: “Indeed, there is a paradise in this world. Whoever doesn’t enter it will not enter the Paradise of the Hereafter.” And he once said to me: “What can my enemies do to me? My paradise and garden are in my chest, and they are with me wherever I go. My imprisonment is my privacy with Allah, my killing is martyrdom, and my expulsion from my homeland is tourism.” And Allah Knows that I never saw anyone with a purer life than him despite what he was experiencing of hardship and lack of relaxation and rest, and despite his imprisonment and fear of being killed. With all of this, he lived the purest life, had the strongest and most open heart, was happiest in spirit, and had a face that emanated the brightness of delight.

当我们感到恐惧、心生绝望、觉得整个世界都要把我们窒息的时候,我们便会奔向他。仅仅是见到他、听到他的话语,这一切就会化为安然、笃定与安心。所以,赞美那位允许祂的仆人在与祂相见之前就见证祂的乐园、并在今世为他们开启其门、让他们尝到其中的滋味与甘美的微风的主,而他们正是为了追求它、竞相争取它而倾尽全力。

When we were frightened, had desperate thoughts, and felt as if the world was choking us, we would rush to him. Simply by seeing him and hearing his words, this would all turn into relaxation, certainty, and assurance. So, glory to the One who allowed His slaves to witness His Paradise before meeting Him and opened for them its doors in this life, giving them from its taste and sweet breeze that they have been dedicating their strength to seeking and competing for.

有一些学者说："如果君王和他们的儿子知道我们所体验到的，他们会为此用剑与我们争夺。"另一位说："这个世界的人是被剥夺的。他们离开这个世界时，没有品尝到其中最甘甜的东西！"有人问他："那是什么？"他说："爱慕真主，认识祂，并记念祂。" 因此，对真主的爱、认识、持续不断的记念（赞念），倾向于祂，与祂相处而感到安宁，专一地以爱、畏、望、依赖和专注于祂，使祂成为仆人唯一的主要关切与所思所想，他的目标皆在于祂——这便是今世的乐园和喜悦，其他任何喜乐都无法与之相比。它是爱慕真主者眼中的清凉，也是认识真主者真正的生命。74

And some of the people of knowledge would say: “If the kings and their sons knew what we were experiencing, they would have fought us with swords over it.” Another said: “The people of this world are deprived. They left this world without tasting the sweetest thing in it!” It was asked of him: “And what is that?” He said: “Love of Allah, knowing Him, and remembering Him.” So, love, knowledge, and constant remembrance (dhikr) of Allah, leaning to Him, feeling tranquil with Him, singling Him out for love, fear, hope, dependence, and attention – such that He alone is the main concern and preoccupation of the slave and his goals – is the paradise and delight of this world that no other delight can compare to, and it is the coolness of the eyes of those who love Allah, and true life for those who know Him.”74

伊本·盖伊姆接着说：

Ibn al-Qayyim continued:

“我曾与伊斯兰教长老伊本·泰米叶（Shaykh al-Islam Ibn Taymiyyah）在一起，有一次他做完晨礼之后，便坐下来纪念真主，一直到中午。然后他转向我说：‘这就是我的食粮。如果我得不到这份食粮，我就没有力气了。’大意如此。他还有一次对我说：‘我停止念诵祈念词，只是为了积蓄精力，让自己得到休息，以便为更多的念诵做准备。’大意也与此相近。”75

“And I was with Shaykh al-Islam Ibn Taymiyyah once when he prayed Fajr. He sat afterwards remembering Allah until midday, and turned to me, saying: “This is my nourishment. If I do not receive this nourishment, I will have no energy,” or something to this effect. And he said to me once: “I never leave off making dhikr except with the intention of saving up my energy to rest myself in order to prepare for more dhikr,” or something close to this in meaning.”75

毫无疑问，心会像铜、银等金属一样生锈，而通过念诵安拉（赞念）可以将其擦亮。念诵会将心清洗干净，直到它像镜子一样明亮。若是放任不管，它又会重新生锈；而当你记念安拉时，它又会再次被擦亮。

“And there is no doubt that the heart becomes rusted just like copper, silver, etc. do, and it is polished with dhikr, as dhikr will clean it until it is left as shiny as a mirror. If it is left, it once again becomes rusty, and if you remember Allah, it is once again polished.

而心会因两件事而生锈：疏忽与罪过；也会因两件事而被擦亮：悔罪与赞念真主（dhikr）。因此，疏忽越多的人，心上的锈越多，锈的程度与他的疏忽程度相称。

And the heart becomes rusted because of two things: heedlessness and sin, and it becomes polished with two things: repentance and dhikr. So, whoever is heedless more often will have more rust on his heart, and the amount of rust will be in accordance with how heedless he is.

如果心变得锈蚀，它的主人就无法看清事物的本来面目。于是他会把虚妄视为真理，把真理视为虚妄，因为锈迹越积越厚，就会形成一层迷雾，使他无法如实地看清事物。所以，如果锈迹积累起来并使心变黑，他的理解和领悟就会败坏，他既不会接受真理为真理，也不会拒斥虚妄为虚妄。这是心灵所能遭受的最严重的惩罚。

If the heart becomes rusted, its owner will not be able to see things for what they are. So, he will see falsehood as truth and truth as falsehood, because when the rust builds up, it causes a fog that prevents him from seeing things as they are. So, if the rust builds up and blackens the heart, his understanding and comprehension become ruined, he will not accept the truth as truth, and will not reject falsehood as falsehood. This is the greatest form of punishment that can afflict the heart.

这一切都源于疏忽与顺从私欲，因为它们会熄灭心灵的光明，并使其失明。

This all stems from heedlessness and the following of one’s desires, as they put out the light of the heart and blind it:

{"…而不要顺从那些我使其心不念我的记念、追随私欲、事情已经败坏的人。"}76

{“…and do not obey he whose heart We have made heedless of Our remembrance and who follows his own lusts, and whose affair has been lost.”}76

所以，如果真主的仆人想要效仿某人，就让他审视一下：此人是属于记念真主的人，还是属于疏忽的人？此人是被私欲所引导，还是被启示所引导？

So, if the servant of Allah wants to imitate someone, let him see: is he from those who remember Allah, or is he from the heedless? Is he led by his desires, or by the Revelation?

所以，如果他被自己的欲望所左右，并且属于疏忽者之列，那么他的事务就丧失了。"丧失"这个词有人解释为：他本应去做、并能引导他获得正道与成功的事情，已经失去了。也有人解释为"浪费"，即他浪费了自己所拥有的一切。也有人解释为"毁灭"，还有人解释为"与真理相对立"。这些解释的意思相近，其要点在于：真主禁止我们服从具有这些特征的人。因此，人应当审视自己的老师、榜样和领导者：如果发现他们具有这些特征，就应当远离他们；如果发现某人通常记念真主、遵循圣行，他的事务并未丧失，而是在履行自己的职责，那么就应当紧紧跟随这样的人。生者与死者的唯一区别在于对真主的记念，因为记念主的人与不记念主的人之间的差别，就如同生者与死者之间的差别一样。77

So, if he is led by his desires and is from the heedless, his affair is lost. The word has been explained to mean lost, in that what he should be doing, and what will lead to his guidance and success, is lost. It has also been explained to mean wasted, in that he has wasted what he has. It has also been explained to mean destruction, and has been explained to mean opposition to the truth. All of these are similar in meaning, and the point is that Allah forbade us from obeying those who have these traits. So, a man should look to his teacher and example and leader - if he finds these traits in him, he should avoid him. If he finds one who is usually remembering Allah, following the Sunnah, and his affair is not lost – rather, he is doing his job – he should hold tightly to that person. The only difference between the living and the dead is in regards to the remembrance of Allah, because the difference between the one who remembers his Lord and the one who doesn’t is like the difference between the living and the dead.”77

谢赫·伊斯兰·伊本·泰米叶(愿真主怜悯他)说:

And Shaykh al-Islam Ibn Taymiyyah (may Allah have Mercy on him) said:

“有时，我会遇到同一节经文的一百种不同解释，于是我便祈求真主让我能够理解它们。我会说：‘啊，教导亚当和易卜拉欣的主，教导我吧！’我会走进一座废弃的清真寺，把脸贴在泥土上，向真主祈求，说：‘啊，教导易卜拉欣的主，教导我吧。’”78

“Sometimes, I would come across a hundred different explanations for a single verse, and I would ask Allah to allow me to understand them. I would say: ‘O Teacher of Adam and Ibrahim, teach me!’ I would go to an abandoned mosque, rub my face in the dirt, and ask Allah, saying: ‘O Teacher of Ibrahim, teach me.’”78

艾布·穆萨·al-Ash'ari(愿真主喜悦他)传述:真主的使者ﷺ说:"记念主的人与不记念主的人,其比喻如同活人与死人。"79 这是布哈里的版本。穆斯林的措辞是:"在其中记念真主的房屋与不记念真主的房屋,其比喻如同活人与死人。"80

Abu Musa al-Ash’ari (may Allah be Pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “The likeness of the one who remembers his Lord and the one who doesn’t is like that of the living and the dead,”79 and this is al-Bukhari’s version. Muslim’s wording is: “The likeness of the house in which Allah is remembered and that in which He is not remembered is like that of the living and the dead.”80

阿什-沙武卡尼（愿真主慈悯他）说：

ash-Shawkani (may Allah have Mercy on him) said:

“而这个比喻显示了记念安拉者崇高的美和高尚的德行，也显示了他因所被光明环绕以及所得的回报，而获得的生命与灵魂的活力。同样，它显示了舍弃记念安拉的人——即便他在字面上仍然活着——也不被视为活人。相反，他被比作死人，死人不具有那些忙于顺服至尊至大的安拉的活人所具有的任何东西。这段圣训中的含义，在经文中也有：{“难道死而复活，并且我为他置一道光……”}81”

“And this parable shows the lofty beauty and noble virtue of the one who remembers Allah, and it shows the life that is granted to him and his soul as the result of the light he is surrounded with and the reward that he is granted. Likewise, it shows that the one who abandons the remembrance of Allah – even if he is literally alive – is not considered to be alive. Rather, he is likened to the dead, who do not contain any of what the living who are busy obeying Allah, the Mighty and Majestic, contain. And what is in this hadith is also in the verse: {“Is he who was dead, and We gave him life…”}81

这意味着，不信者被比作死人，而归信伊斯兰的正道则被比作生命。”82

This means that the disbeliever is likened to the dead, and guidance to Islam is likened to life.”82

而布哈里在其一章中拟题为“章：纪念安拉的美德”。在该章中，他收录了前述艾布·穆萨的圣训，以及这段艾布·胡莱赖的圣训，其中安拉的使者ﷺ说：

And al-Bukhari titled one of his chapters ‘Chapter: the Virtue of Remembering Allah.’ In it, he included the aforementioned hadith of Abu Musa, as well as this hadith of Abu Hurayrah, in which the Messenger of Allah (peace be upon him) said:

“安拉有一些天使在道路上巡行，寻找那些记念祂的人。他们一旦发现有人在记念安拉，就会呼唤：‘来吧，你们所寻求的已经到了！’于是天使便用翅膀环绕他们，直至天空。”

“Allah has Angels who roam the roads, seeking out those who remember Him. So, if they find those who remember Allah, they call out: ‘Come see what you’re looking for!’ and the Angels encircle them with their wings up to the sky.

然后,他们的主会问他们——虽然祂比他们更清楚——"我的仆人们在说什么?"天使们回答:"他们说:Subhan Allah(赞美真主清净无瑕)、Allahu Akbar(真主至大)、al-hamdu lil-Lah(一切赞颂归于真主)。"真主接着说:"他们见过我吗?"天使们回答:"没有!以真主发誓,他们没有见过您。"真主说:"如果他们见过我,那会怎样呢?"天使们回答:"如果他们见过您,他们会更加虔诚地崇拜您,更多地赞颂您,并且更频繁地宣称您超越于任何与万物相似之处。"真主会说:"他们向我祈求什么?"天使们回答:"他们向您祈求乐园。"真主说:"他们见过乐园吗?"天使们说:"没有!以真主发誓,我们的主啊!他们没有见过它。"真主说:"如果他们见过乐园,那会怎样呢?"天使们说:"如果他们见过它,他们会更加渴望它,并且会更加热切地追求它。"真主说:"他们在求什么庇护?"天使们回答:"他们在求庇护,使自己免受火狱之苦。"真主说:"他们见过火狱吗?"天使们说:"没有,以真主发誓,我们的主啊!他们没有见过它。"真主说:"如果他们见过火狱,那会怎样呢?"天使们说:"如果他们见过它,他们会迅速逃离它,并且会极度地畏惧它。"然后,真主说:"我使你们作证,我已经赦免了他们。"这时,一位天使会说:"其中有某某人,他并不属于他们之列,他只是因为某件事情而路过。"真主便会说:"这些人,是与他们同坐的人不会感到不幸的人。"83

Then, their Lord asks them - though He Knows better than them – ‘What do My slaves say?' The Angels reply: ‘They say: subhan Allah, Allahu Akbar, and al-hamdu lil-Lah.’ Allah then Says: ‘Did they see Me?' ’ The Angels reply: ‘No! By Allah, they didn't see You.’ Allah Says: ‘How it would have been if they saw Me?’ The Angels reply: ‘If they saw You, they would worship You more devoutly and praise You more, and declare Your freedom from any resemblance to anything more often.’ Allah will Say: ‘What do they ask Me for?’ The Angels reply: ‘They ask You for Paradise.’ Allah Says: ‘Did they see it?’ The Angels say: ‘No! By Allah, O Lord! They did not see it.’ Allah Says: ‘How it would have been if they saw it?’ The Angels say: ‘If they saw it, they would have greater desire for it, and would seek it with greater zeal.’ Allah Says: ‘From what do they seek refuge?’ The Angels reply: 'They seek refuge from the Fire.’ Allah Says: ‘Did they see it?’ The Angels say: ‘No, by Allah, O Lord! They did not see it.’ Allah Says: ‘How it would have been if they saw it?’ The Angels say: ‘If they saw it, they would flee from it swiftly, and would have extreme fear of it.’ Then, Allah says: ‘I make you witnesses that I have Forgiven them.’ One of the Angels would then say: ‘There was such and such a person amongst them, and he was not one of them. Rather, he had just come for some need of his.’ Allah would then Say: ‘These are people whose companions will not be saddened.’”83

阿勒-哈菲兹·伊本·哈哲尔(愿安拉怜悯他)说:

al-Hafidh Ibn Hajar (may Allah have Mercy on him) said:

这里所说的“赞念”（dhikr），是指一个人持续不断地念诵那些被鼓励念诵的词句，例如说：“Subhan Allah”（赞美安拉的超绝完美）、“al-hamdu lil-Lah”（一切赞颂都归于安拉）、“la ilah illa Allah”（除安拉外，别无应受崇拜者）、“Allahu Akbar”（安拉至大）、“la hawla wa la quwwata illa bil-Lah”（除安拉外，别无力量与能力）、“bismil-Lah”（奉安拉之名）、“hasbuna Allah wa ni’m al-Wakil”（安拉足以为我们的依靠，祂是最好的托管者），同时也包括向安拉求饶，以及为今世和后世的福祉祈祷。

“What is meant by remembrance here is that one pronounces the words that are encouraged to be said, and does this constantly, such as saying subhan Allah (glory be to Allah), al-hamdu lil-Lah (praise be to Allah), la ilah illa Allah (there is none worthy of worship except Allah), Allahu Akbar (Allah is the Greatest), la hawla wa la quwwata illa bil-Lah (there is no might nor power except with Allah), bismil-Lah (in the Name of Allah), hasbuna Allah wa ni’m al-Wakil (Allah is sufficient for us, and He is the best Disposer of our affairs), as well as seeking Allah’s Forgiveness, and supplicating for the good of this world and the next.

安拉的记念也包括去做安拉所责成或鼓励的事，例如诵读《古兰经》、阅读圣训、学习知识、拜副功拜等等。有时，记念以舌头进行，即使人不知道所念之词的含义，他也会因此而获得奖赏。然而，他不应心存与其含义相悖的想法；如果他在念诵时还能专心一意，那就更好。若他在此基础上又理解了这一记念的含义，明白其中对安拉的赞颂，以及对安拉的一切缺陷的否定，那就更好了。如果他在任何善功之中做此记念，无论是拜功、圣战等等，其德行只会增加。如果他全然地转向安拉，并对安拉诚心诚意地这样做，那便是最好、最完美的境界。84

The remembrance of Allah also includes doing that which Allah has obligated or encouraged, such as recitation of the Qur’an, reading Hadith, studying knowledge, praying optional prayers, etc. And dhikr sometimes occurs with the tongue, and the person gets rewarded for it without even having to know the meaning of what he is saying. Rather, he must not mean other than what it means, and if he adds to this pronouncement the presence of his heart, this is better. If he then adds to this the understanding of what this dhikr means - what it contains of the glorification of Allah and denying any shortcomings in Him - this is even better. If he does this during any righteous action – whether it is prayer, Jihad, etc. – it only increases in virtue. If he turns completely towards Allah and is sincere to Him in doing this, this is best and most complete.”84

在穆斯林辑录的圣训中，先知说：“记念安拉的房屋与不记念安拉的房屋，其比喻如同活人与死人。”伊本·哈哲尔说：“真正被描述为活的或死的，是居住者，而不是房屋；将房屋描述为活的或死的，其意是指其居住者是活的或死的。所以，先知ﷺ将记念安拉的人比作活人——他外在以生命之光装饰，内在以知识之光装饰；他将不记念安拉的人比作外在与内在都已荒废的房屋。也有人说，比作活人与死人，是因为活人能够帮助自己的盟友、伤害自己的敌人，而死人则不能。”85

In regards to the hadith reported by Muslim: “The likeness of the house in which Allah is remembered and that in which He is not remembered is like that of the living and the dead,” Ibn Hajar said: “What is described as being truly alive or dead is the inhabitant, not the house, and what is intended by describing the house as alive or dead is that its inhabitant is alive or dead. So, he (peace be upon him) likened the person who remembers Allah – who is outwardly beautified with the light of life, and inwardly beautified with the light of knowledge – with one who is alive, and he likened the one who doesn’t remember Allah with the house that is outwardly and inwardly ruined. It was also said that the likeness to the living and dead was because of how the living person can help his allies and harm his enemies, while the dead cannot.”85

因此，最应当紧紧抓住念诵（dhikr）这根绳索的，是有知识的人和求知的人。他们能够迅速前行，并由此得到正确的引导，抵达他们所追求的目的地；而若依靠其他任何东西，他们的脚步就会变得迟缓，心会生锈，他们也会迷失方向，正如有人所说：

So, those who should hold firmest to the handhold of dhikr are the people of knowledge and those who seek it. They are the ones who traverse swiftly and are rightly guided by it to the destination they seek, and with anything else, their feet would become sluggish, their hearts would become rusted, and they would become lost, as it was said:

如果我们生病了，我们就用您的念诵来治疗自己。* 而当我们暂时离开这种念诵时，我们就会变得忧郁……

If we become sick, we treat ourselves with Your remembrance * And when we leave this remembrance for a bit, we become depressed…