"reading"的阿拉伯语对应词是 qifaat 和 tilawat。《古兰经》在提到诵读《古兰经》时，两个词都曾被使用。

he Arabic equivalents for "reading" are qifaat and tilawat. Both these terms have been employed by the Qur'an in connection with the reading of the Qur'an.

"Tilawat"这一术语用于以应有的敬意阅读圣书，即把它当作神圣的经典，敞开心扉，充分接受其影响，并怀着强烈的愿望以其教导塑造自己的生活。它专门用于阅读天启之书。而"Qir'aat"则是一个通用术语，用于阅读任何种类的书籍。

The term tilawat is used for reading the Holy Book with all the reverence due to it as a sacred scrip{ure, with an open mind fully disposed to imbibing its influence, and with a keen desire to model our lives upon its teaching. It is a term specifically used for the reading of heavenly books. Qir'aat, however, is a general term used for reading any kind of book.

这两个词作为“阅读”之义的区别，在其字面含义上也得到了印证：tilawat 的意思是“跟随或走在某人身后”，而 qir'aat 的意思仅仅是“把事物拉近或汇集在一起”。起初，qir'aat 一词用于学习《古兰经》并获取其知识，而 qaan 最初指的是《古兰经》学者。随着时间推移，

This difference in the connotation of these two words as equivalents of "reading" is borne out by their literal meanings; for tilawat means "to follow or walk behind some one," while qir'aat means just "to draw or combine things together." In the beginning, the word qir'aat was used for learning the Qur'an and acquiring its knowledge, and a qaan was originally a scholar of the Qur'an. As time passed, the .

这一术语逐渐脱离了其最初的含义，转而用来指依照诵读规则（tajweed）正确发音并恰当运用音韵地诵读《古兰经》；而“tilawat”一词则逐渐成为一个通用术语，指怀着虔诚与敬畏诵读这部圣书，以寻求指引和福泽。

term was gradually torn from its original meaning and came to be used for reading the Qur'an with correct pronunciation and modulation according to the rules of tajweed, whereas the word tilawat came to be used as a general term for reading the sacred book with fervor and devotion, for the purpose of seeking guidance and blessings.

诵读《古兰经》不仅是一种重要的崇拜形式,也是不断更新我们的信仰(Iman)的有效方法。《古兰经》不是一部可以一次性理解透彻的书,而是一部应当反复诵读、永远学习的经典,因为它为人类的灵魂提供滋养。正如我们尘世的身体不断需要从大地所出的食物,我们的灵魂源于天界,同样不断需要神圣启示的帮助来培育和加强自身。如果《古兰经》可以一次性被完全理解,那么就不需要先知ﷺ了(SAW)。

Tilawat of the Holy Qur'an is not only an important form of worship but also an effective method of continually refreshing our /man (faith). The Qur'an is not a book to be understood once and for all. It is a book to be read again and again and to be studied forever, because it provides sustenance to the human soul. As our earthly body is in constant need of food that is obtained from the.earth, so too our soul, which is of heavenly origin, constantly needs the help of Divine Revelation for fostering and strengthening itself. If the Qur'an were to be understood once and for all, there would have been no need for the Holy Prophet (SAW)

——即使是他这样的人——反复诵读。恰恰相反，从《古兰经》本身的研究中我们可以发现，他是被命令这样做的。在他先知使命的最初阶段，先知穆罕默德ﷺ曾被特别嘱咐，在夜间的大部分时间里站立于主的面前礼拜，以缓慢而有节奏的语调诵读《古兰经》。在他先知生涯的后期，尤其是当他面临巨大困难、需要鼓起特殊的勇气和坚忍来支撑自己的时候，他从主那里接受的特别指示，就是诵读《古兰经》。

- of all people - to read it again and again. On the contrary, we find from the study of the Qur'an itself that he was commanded to do so. In the earliest days of his prophethood, the Holy Prophet (SAW) was especially instructed to stand for the greater part of the night in prayer before his Lord, reciting the Qur'an in slow, rhythmic tones. In the later stages of his prophetic career, particularly when he was faced with heavy odds and was required to muster up special courage and fortitude to sustain himself, the special instruction he received from his Lord was to recite the Qur'an.

在《al-Kahf》章中，他得到了以下指示：

In Surah Al-Kahf, he was given the following instructions:

你要诵读主的经典中启示你的部分。没有人能改变祂的话语，除祂以外，你也找不到任何避难所。

And recite what has been revealed to you of the Book of your Lord: None can change His Words, and none will you find as a refuge other than Him.

(ACKahf 18:27)

(ACKahf 18:27)

再次，在《蜘蛛》章中也重复了类似的训示：

And again, in Surah Al-Ankaboot a similar instruction was repeated:

{你要诵读启示你的经典，并谨守拜功。}……（蜘蛛章 29:45）

Recite what has been revealed to you of the Book and establish regular prayer.. . . (Al-Ankaboot 29:45)

由上述事实可知,持续而有规律地研读《古兰经》是至关重要的,因为它是灵魂的食粮,是更新与振兴信仰的途径,也是克服在主的道路上所遇到的困难与障碍的可靠武器。《古兰经·黄牛章》中的以下经文,描述了《古兰经》的爱好者如何表现出他们对这部经典的极大尊重:

It follows from the facts stated above that constant and regular study of the Holy Qur'an is essential because it provides food for the soul, because it is a mean of refreshing and reviving faith, and a reliable weapon for surmounting difficulties and obstacles that one encounters in the way of Allah (SVVT). The following ayah from Surah Al-Baqarah describes how the lovers of the Qur'an manifested their great regard for this Book:

我们所赐予经典的人，按照它应有的方式诵读它……（al-Baqarah 2:121）

Those to whom we have delivered the Book recite it as it ought to be recited .... (Al-Baqarah 2:121)

愿真主(SWT)赐予我们力量,使我们能够按照应有的方式学习《古兰经》。我们首先必须明白《古兰经》应当如何诵读,以及若要达到应有的诵读水准,应当采取哪些步骤。

May Allah (SVVT) give us strength that we may be able to study the Qur'an as it should be studied. We have, first of all, to understand how the Qur'an ought to be recited and what steps should be taken if the required standard of recitation is to be attained.

在这方面,我们首先需要做的,是透彻掌握阿拉伯字母、它们的发音,以及《古兰经》中各种停顿符号的意义。这门学问的专门术语叫做"提再威德"(tajweed),它是流利、正确诵读的必备条件。在三十年代和四十年代,印巴次大陆几乎每个穆斯林儿童都从学习提再威德开始他的教育。一开始,他就被清楚地教导《古兰经》的字母及其正确的发音。虽然正如本小册子开头已经提到的,巴基斯坦和其他穆斯林国家已经做出一些努力来普及提再威德,但事实依然是,大多数穆斯林青年,甚至我们之中相当多的成年人和老年人,都无法正确地诵读《古兰经》。他们连《古兰经》的原文都读不出来,一方面是由于清真寺和经文学校(maktab)中所实施的传统教育体系的衰落,而这种教育曾面向社区所有儿童,不论贫富;另一方面则是由于幼儿园和其他现代小学的盛行,而这些学校的课程并不包括《古兰经》的诵读。在此我建议,所有这样的人,无论属于哪个年龄段,只要尚不具备正确诵读《古兰经》的能力,都应认识到自己的缺失,并采取必要的措施加以弥补。我们还应当明确地确立一项政策:我们孩子的教育应从提再威德开始,他们首先学习的应当是如何正确地诵读《古兰经》。过分强调这一点或许不太可取,但每一位受过教育的人都有责任掌握以正确的口音和发音诵读《古兰经》的能力,并仔细遵守其中的停顿符号。

In this connection, the first step we are required to take is to acquire a thorough knowledge of the Arabic alphabet, their phonetic sounds, and the significance of the different kinds of pauses used in the ~ur'an.T' he technical term used for this knowledge is tajweed, which is a must for a good fluent recitation. In the thirties and forties, almost every Muslim child in the Indo-Pakistan subcontinent would start his education with the learning of tajweed. At the very outset he was given a clear idea of the letters of the Qur'an and their correct phonetic sounds. Although, as already stated in the beginning of this booklet, some efforts have been made in Pakistan and other Muslim countries to popularize tajweed, still the fact remains that a vast majority of the Muslim youth, even a large number of adults and old people among us, cannot read the Qur'an properly. This lack of ability to read even the bare text of the Qur'an is due, on the one hand, to the decline of the classical system of education that was imparted in the mosques and maktabs to all the children of the community, rich and poor, and, on the other hand, to the popularity of the kindergarten and other types of modern primary schools which do not include the recitation of the Qur'an in their curriculum. Here I will suggest that all such persons, to whichever age group they may belong, as do not possess the ability to read the Qur'an properly should realize their deficiency and take necessary steps to remove it. We should also adopt it as a decided policy that the education of our children will start with tajweed and the first thing they will learn will be how to read the Qur'an correctly. Over-emphasis on this point may not be very desirable, nevertheless it is incumbent upon every educated person to acquire the ability of reading the Qur'an with a correct accent and pronunciation, carefully observing the pauses used in it.

如果不掌握这种能力，我们就无法履行诵读《古兰经》的义务。

Without acquiring this ability our obligation of reciting the Qur'an cannot be fulfilled.

如果我们希望履行诵读《古兰经》的义务，第二件必须做的事，是把《古兰经》的诵读纳入我们日常生活的安排之中，我们每个人都应当每天定时诵读这部圣书的一定份量。每个人每天诵读的份量可以不同。得到先知穆罕默德ﷺ支持的最大份量是《古兰经》的三分之一，也就是每天诵读十卷（Para），这样三天便可以读完整部《古兰经》。最低的份量——请注意，直到近些年，少于这一最低份量的做法都是难以想象的——可以是每天一卷，这样一个月便可以读完整部《古兰经》。事实上，这是每天应当诵读的最少份量，少于此数则不足以称为诵读。

If we wish to fulfill our obligation of reciting the Qur'an, the second thing we are required to do is to include the recitation of the Qur'an in the daily routine of our life, and each one of us should recite a certain portion of the Holy Book regularly every day. The portion fixed for daily recitation can be different for different people. The maximum portion which has the support of the Holy Prophet (SAW) is one-third of the Qur'an. It means that ten paras should be recited each day so that the recitation of the whole Qur'an may be completed in three days. A minimum portion - and mind you, anything less than this bare minimum could not even be imagined till recent years - could be one para daily, so that the whole Qur'an could be read in a month. In fact, this is the least amount of recitation which should be done every day and an amount less than this would not be worth the name.

中道的做法是用一周的时间诵完整部《古兰经》。事实上，大多数圣门弟子（愿真主喜悦他们）都遵行此法；据一段圣训记载，先知穆罕默德ﷺ也曾向阿卜杜拉·伊本·欧麦尔（愿真主喜悦他）建议此法。正因如此，在圣门弟子时代，《古兰经》被分为七个段落（阿哈扎卜）。前六段分别包含三章（不计开章《法提哈》）、五章、七章、九章、十一章和十三章；第七段称为“海兹布·穆法サル”，包含其余的章节。每个段落（希兹布）大约相当于四卷（帕拉），以较为从容的速度诵读，约需两小时。

The middle position between the maximum and minimum is that one should read the whole Qur'an in a week. This, indeed, was the practice followed by the majority of the Companions (RAA) and the same according to a tradition was suggested to Abdullah Ibn Umar (RAA) by the Holy Prophet (SAW). It is for this reasbn that the Qur'an was divided into seven ahzaab (sections) in the time of the Companions (RAA).' The first six of the ahzaab consist of three (excluding Surah Al-Fatiha), five, seven, nine, eleven, and thirteen Surahs respectively, and the seventh called hizbul- mufassal consists of the rest of the Holy Book. Every hizb comprises of approximately four paras, which can be recited quite satisfactorily in two hours.

虔诚且信仰坚定的人应当每日诵读这一定量的经文。普通民众与知识分子都必须依靠经常诵读圣书来滋养灵魂。对于普通人而言，它是一种劝诫，是对安拉（SWT）的忆念；对于有学识和智慧的人而言，它是知识的源泉和思考的养料。即便是那些日夜思索《古兰经》的含义、多年深入思考其中每一章、并在其经文的精微之处长久停留的人，也离不开这种定期的诵读。实际上，他们在自己所承担的崇高事业中更需要它的帮助。诚然，经常诵读圣书将有助于解决他们的许多问题，并会不断地在他们的心智面前开启新的思想境界。

Persons of a devout nature and staunch faith should do this amount of recitation daily. Both the common people and intellectuals must depend upon the regular recitation of the Holy Book for the nourishment of their souls. To the average men it will serve as an admonition or remembrance of Allah (SVVT), and to the men of learning and intelligence, as a source of knowledge and food for thought. Even those who ponder over the meaning of the Qur'an day and night, who think deeply over its individual Surahs for years on end, and who pause for long over the subtle points in its text, cannot do without this regular recitation. Indeed, they require its aid all the more in the noble task they have set before themselves. Actually, constant recitation of the Holy Book will help solve many of their problems and will continuously .open up new vistas of thought before their minds.'

正确地诵读《古兰经》还要求人应当尽可能以最好的方式、用最悦耳的声音来诵读。之所以necessary，是因为几乎每个人天生都喜爱音乐，天性中就有对甜美动听之声的偏爱。伊斯兰是一种合乎天性的宗教；它并不压抑我们任何内在的倾向，而是将这些倾向引向健康的渠道。

It is also required for the proper recitation of the Qur'an that a person should read it in the best manner and in the most melodious voice possible. This is necessary because almost every human being is gifted with a love for music and has a natural fondness for sweet and melodious sounds. Islam is a natural region; it does not curb any of our inherent tendencies but diverts them into healthy channels.

由于我们天性中对视觉之美和听觉之美有一种本能的喜爱,我们坚持要求《古兰经》的印刷精美动人,并要求以柔和悦耳的声音诵读它。先知(ﷺ)曾敦促我们:

As we have an instinctive love for the beauty of sight and the beauty of sound, we insist upon a fascinating printing of the Holy Qur'an and its recitation in a soft melodious voice. The Prophet (SAW) has urged us to:

以你们的声音装饰《古兰经》。（由艾布·达伍德和奈萨仪辑录）

Adorn the Qur'an with your voices. (Narrated by Abu Daud & Nasai)

他也曾在圣训中警告我们在这件事上的疏忽，他说：

He has also warned us against our negligence in this matter in the words:

“不以优美的声音诵读《古兰经》的人，不是我们中的一员！”（艾卜·达吾德传述）

One who does not recite the Qur'an in a melodious voice is not from us! (Narrated by Abu Daud)

并且他还给了我们以下喜讯，作为优美诵读的进一步鼓励：

and has given us the following tidings as a further inducement for melodious recitation:

安拉（SWT）聆听任何事物都不如祂聆听先知（ﷺ）时那样专注。

Allah (SVVT) does not listen to anything so attentively as He listens to the Prophet (SAW)

以悦耳的声音大声诵读《古兰经》。

reciting the Qur'an aloud in a sweet voice.

（由布哈里、穆斯林、艾布·达伍德和奈萨仪记录）

(Narrated by Bukhari, Muslim, Abu Daud, & Nasai)

经常有这样的情况:先知(愿主福安之)在路上行走时,听到某位圣门弟子(愿主喜悦之)以悦耳的声音诵读《古兰经》。他便会停下脚步,长时间站立聆听《古兰经》的诵读,事后还会称赞。有时,他会请某位圣门弟子(愿主喜悦之)为他诵读《古兰经》。圣训典籍中记载,有一次他请阿卜杜拉·伊本·麦斯欧德(愿主喜悦之)为他诵读《古兰经》。后者(对这一请求深感惊讶)说:"安拉的使者啊!您是《古兰经》降示给的那位,我怎么能为您诵读《古兰经》呢?"他回答说:"我喜欢听别人诵读。"于是,阿卜杜拉·伊本·麦斯欧德(愿主喜悦之)开始诵读,先知(愿主福安之)坐着聆听,他的眼中涌出泪水,可以看见泪水顺着脸颊流下。另一次,他听到一位圣门弟子(愿主喜悦之)以动听的声音诵读《古兰经》,便赞美道:"你已被赐予达伍德(愿主福安之)后裔的音乐天赋之一部分。"虽然一个人应当以自己所能发出的最动听的声音诵读《古兰经》,否则诵读就会差强人意,但过分强调诵读的这一方面并非没有危险。若悦耳的诵读是出于炫耀或矫饰,或将其当作谋生的职业,那便成为严重的偏差和应受谴责的行为。

It often happened that, while going along his way, the Holy Prophet (SAW) heard a Companion (RAA) recite the Qur'an in a sweet-sounding voice. He would stop and stand for a long time listening to the Qur'an being recited and would appreciate it later on. Sometimes, he would ask a Companion (RAA) to recite the Qur'an to him. It is stated in the books of traditions that once he asked Abdullah Ibn Mas'ud (RAA) to recite the Qur'an to him. The latter (much astonished at the request) said: "Messenger of Allah! How can I recite the Qur'an to you, while you are the person to whom it was revealed?" He replied: "I like to hear it being recited by others;" Accordingly, Abdullah Ibn Mas'ud (RAA) began to recite, and, as the Holy Prophet (SAW) sat listening, his eyes welled up with tears which could be seen trickling down his cheeks. On another occasion, he heard a Companion (RAA)" recite the Qur'an in a melodious voice, which he praised in the words: "You have been granted a share from the musical talent of the sons of Daud (AS)." Although a person should recite the Qur'an in the most melodious voice he can produce because otherwise the recitation will be far from satisfactory, yet to over-emphasize this aspect of recitation is not without danger. When a melodious recitation is the outcome of meie show or affectation or when one takes to it as a profession, it becomes a serious perversion and a reprehensible practice.

正确地诵读《古兰经》，取决于若干客观和主观条件的满足。客观条件是：诵读之前应当进行小净（吾祖），应当面向克尔白（天房）而坐，并应以求主护佑、免受恶魔侵害的祈求语（taa'wwuz）开始诵读。主观方面，诵读者应当思考这部经典的伟大，以及降示它的那位主的伟大，应当全神贯注、深深沉浸其中，怀有谦卑与顺服的深切感受，并以最大的热忱和虔诚来诵读。

Reciting the Qur'an as it ought to be recited depends upon the fulfillment of a number of objective and subjective conditions. The objective conditions to be fulfilled are that one should perform ablution before starting the recitation, that he should sit facing the qiblah, and that he should start the recitation with taa'wwuz (seeking Allah's protection against the Satan). Subjectively, he should contemplate the greatness of the Book and the greatness of the Being Who has revealed it, and should recite it with complete concentration and absorption, a deep feeling of submissiveness and humility, and utmost fervor and devotion.

他应当怀着真诚、恳切的愿望去探求真理来诵读安拉(SWT)的经典，并坚定地决心依照其中的教导改变自己。他应当经常思索和推敲其中的含义，不是为了从中找到对自己原有想法和理论的印证，而是真心地寻求它所提供的指引。如前所述，tilawat一词的字面含义是"跟随或紧随某人而行"。因此，就其真正的意义而言，它要求一种舍弃自我、虚心接受的态度。

He should read the Book of Allah (SWT) with a sincere and earnest desire to get at the truth, and with a firm resolve to transform himself according to its teachings. He should constantly ponder and deliberate over its meanings, not with a view to finding from it a confirmation of his own preconceived thoughts and theories but genuinely seeking from it the guidance that it offers. As explained above, the literal meaning of tilawat is "to follow or walk closely behind someone." Therefore, in the real sense of the term, it demands an attitude of self-abandonment and receptivity.

这种态度，确实是“塔拉瓦”（tilawat）的精髓。

Such an attitude is, indeed, the essence of tilawat.

《圣书》应有的诵读方式是：人应在夜半礼拜时站在主的面前，双手谦卑地交叠，以接受的心态缓慢而耐心地诵读《古兰经》，在适当的地方停顿，使心灵能够领会其影响。这种诵读方式称为“tarteel”（缓诵），而在先知使命的最初阶段，给予穆圣ﷺ最重要的指示之一，或许正是以这种方式诵读《古兰经》。

The ideal way in which the Holy Book should be recited is that one should stand in post-midnight prayer before his Lord, with hands folded in all humility, and recite the Qur'an in a receptive state of mind, slowly and patiently, pausing at proper places so as to enable one's heart to imbibe its influence. This kind of recitation is called tarteel, and perhaps the most important instruction that was given to the Holy Prophet (SAW) in the earliest stage of his prophetic mission was to recite the Qur'an in this manner:

"0 you wrapped in garments! Stand (in prayer) by night. But not all night; half of it, or a little less, or a little more. And recite the Qur'an in slow, measured rhythmic tones. (Al-Muzzammil 73:l-4)" This is a Qur'an verse, so it's enclosed in braces in the source format, and the translation is given as follows: {哦，裹着衣服的人！夜间起来礼拜，但不要整夜，半夜，或者少于半夜，或者多于半夜，并且要缓慢而有节奏地诵读《古兰经》。}（穆扎米勒章 73:1-4）

0 you wrapped in garments! Stand (in prayer) by night. But not all night; half of it, or a little less, or a little more. And recite the Qur'an in slow, measured rhythmic tones. (Al-Muzzammil 73:l-4)

奉《古兰经》慢慢地、深思地诵读，并在经文适当之处停顿，这与它的降示方式相呼应。众所周知，整部《古兰经》并非一次降下，而是分批、陆续地降示。在《古尔干》章中，为回应那些质疑《古兰经》为何不一次降下的人，安拉（SWT）对祂的使者（SAW）说道： Note: the user's text includes "(SWT)" and "(SAW)"; per rules, "(SWT)" stays as is, and "(SAW)" is an abbreviated honorific of the Prophet, so it is replaced with ﷺ.

Reading the Qur'an slowly and thoughtfully, making pauses at proper points in its text, has a resemblance with the mode of its revelation. As we all know, the whole Qur'an was not revealed at once but it has descended piecemeal at intervals. In Surah Al-Furqan, by way of answering those who objected as to why the Qur'an was not revealed all at once, Allah (SWT) says addressing His Messenger (SAW):

这样（启示）是为了借此坚固你的心，我们也是一段一段地、有次序地降示给你的。（《古兰经》25:32）

thus (is it revealed) that We may strengthen your heart thereby, and we have revealed it to you in slow well-arranged stages, gradually. (AI-Furqan 25:32)

这表明,诵读时讲究节奏(tarteel)是坚定内心信念的有效途径。毫无疑问,按照这种方式诵读古兰经,对人心的益处最大。它常常使人情感激荡,以至热泪盈眶。在阐释tarteel时,《古兰经教律》(Ahkam-ul-Qur'an)的作者、阿拉玛·伊本·阿拉比(RA)引述了一段以哈桑·伊本·阿里(RAA)为传述者的圣训:

This signifies that tarteel is an effective means of strengthening the heart's convictions. Undoubtedly, reading the Qur'an on this pattern does the greatest good to the human heart. It often moves one to tears with intensity of feeling. While explaining tarteel, Allama Ibn Arabi (RA), the author of Ahkam-ul-Qur'an, has quoted the following tradition narrated on the authority of Hasan Ibn Ali (RAA):

如果要按照先知（愿主赐福并嘉纳他ﷺ）诵读的方式来诵读《古兰经》，我们就必须尽可能多地背诵这部圣书。遗憾的是，在后半夜拜中长时间诵读经文的背诵习惯几乎已经消失。然而，背诵整部《古兰经》的传统仍然存在。自然，这需要从童年开始，那时还不涉及理解经文的问题，但即便如此，这一传统也在逐渐式微。背诵整部《古兰经》不幸地沦为社会中贫困和受压迫人群的职业，而在近些年之前情况并非如此。在印巴分治之前，即使在受人尊敬、富裕的家庭中，背诵整部《古兰经》的习俗也相当普遍；在未分裂前的印度的一些城市，几乎每个穆斯林家庭至少有一位哈菲兹（即能够全部背诵《古兰经》的人）。在那些日子里，一个家庭的成员中若没有哈菲兹，会被视为有失体面。

If the Qur'an is to be recited as it was recited by the Holy Prophet (SAW), we have to learn by heart as much of the Holy Book as possible. Unfortunately, the practice of memorizing portions of the Qur'an for long recitations in the post-midnight prayer has almost died out. However, the custom of memorizing the whole Qur'an still exists. Naturally, for this a start has to be made in childhood when the question of understanding the Qur'an does not arise, but even this custom is losing ground. Memorizing the whole Qur'an has unluckily bee& left to a class of poor and down-trodden people in our society who adopt it as a profession. This was not the case till recent years. In the pre-partition days, the custom of memorizing the entire Qut'an was quite common even among respectable, well-to-do families, and in some cities in undivided India almost every Muslim family had at least one hafiz (i.e., one who has learned the whole Qur'an by heart). In those days, it was considered to be discreditable on the part of a family not to have a hafiz among its members.

毫无疑问,背诵《古兰经》是一项崇高的传统。

No doubt, memorizing the Qur'an is a noble tradition.

这是安拉为保存《古兰经》所作安排的一部分，理应以更新的热忱和干劲加以坚持。然而，将整部《古兰经》背诵于心并非人人都能做到。我在此想强调的是，我们每个人都应竭尽所能，尽量多地背诵《古兰经》，以便在礼拜中站立于主的面前时，能够向他诵读。

It is a part of the Divine dispensation for the preservation of the Qur'an and should be maintained with renewed vigor and enthusiasm. However, committing the whole Qur'an to memory is not within the reach of every person. What I wish to stress here is that every one of us should try his utmost to learn maximum portion of the Qur'an by heart so that he may be able to recite it to his Lord, standing before Him in prayer.

这是正确诵读安拉的经典、并如先知本人所诵读的那样诵读的必要前提，但遗憾的是，我们已经失去了背诵《古兰经》的热情与激情。即使是我们当中有宗教学识的人，在这件事上也变得相当疏忽。那些在清真寺带领众人礼拜的人的情况也好不到哪里去。他们中的大多数似乎满足于几章曾经背熟的短章，并在拜中不断重复。这确实是一种令人悲哀的状况，必须加以纠正。我们所有人都必须在心中培养对《古兰经》的深厚热爱，将我们所背诵的那部分圣典视为生命中真正而最宝贵的财富，并持续努力地增加和充实它。如此，我们便能体会到以正确方式诵读（tarteel）的美妙喜悦，并以最好的形式为我们的灵魂提供越来越多的滋养。

This is the essential prerequisite for reciting the Book of Allah (SWT) as it ought to be recited and as it was recited by the Holy Prophet (SAW) himself, but it is a pity that we have lost eagerness and fervor for memorizing the Qur'an. Even men of religious learning among us have grown quite negligent in this matter. The condition of even those who lead the congregational prayers in mosques is no better. Most of them seem to have become contented with a few short Surahs they have once committed to memory and go on repeating them in prayers. Surely, it is a sad state of affairs that must be corrected. All of us must develop in our hearts a deep love for the Qur'an, look upon the part of the Holy Book we have memorized as our real- and most valuable asset in life, and make a continuous effort at increasing and enhancing it. Thus shall we be able to experience the blissful joy to tarteel and provide for our souls greater and greater amount of sustenance in the best possible form.