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</SCRIPT> <td><INPUT type="submit" value="查看" class="news_chakan"></td> </form> </tr> </table> </div> </div> </div> <div id="ablui8ik" class="show_line" ></div> </div>  <div id="ablui8ik" class="news_news"> <div id="ablui8ik" class="show_left"> <div id="ablui8ik" class="show_news"> <h1>回族人為什么稱“死亡”為“無(wú)?！?/h1> <div id="ablui8ik" class="show_news_info"> <span></span> <span>來(lái)源：回族在線</span> <span>時(shí)間：2010-02-06</span> <span>點(diǎn)擊：<script src="/index.php/portal/api/getNumber?id=32750&type=viewnum"></script></span>  <span><a href="#pl">我來(lái)說(shuō)兩句</a></span> </div> <div id="ablui8ik" class="show_news_all" id="frameContent" >  漢族等多數(shù)隨意和自然的民族把人的死亡稱為“去世”、“死了”、“逝世”、“犧牲”、“歸天”、“歸西”、“駕鶴西游”、“升天”等等。<br /> <br /> 先有伊斯蘭教后成族的撒拉族、東鄉(xiāng)族、保安族這三個(gè)新民族習(xí)慣稱為“歸真”、“歸主”等。<br /> <br /> 久遠(yuǎn)年代中，歷經(jīng)多種西域宗教所熏陶的回族大眾則習(xí)慣稱之為“無(wú)常”、“無(wú)常人了”。少部分當(dāng)代宗教人士稱之為“歸真”、“歸主”。<br /> <br /> 有的人出于對(duì)回族歷史文化的不了解，或者某種目的的驅(qū)使，稱回族人之所以用“無(wú)常”是受漢人的影響，而現(xiàn)實(shí)中的漢人就沒(méi)有用“無(wú)常”來(lái)形容“死亡”的，又何來(lái)受漢人影響之說(shuō)？所以這些人這種說(shuō)法顯然不對(duì)。<br /> <br /> 從漢語(yǔ)表述上理解，“無(wú)常”一詞中的‘無(wú)’是沒(méi)有，‘常’是固定不變；‘無(wú)常’就是沒(méi)有固定不變的意思；也就是說(shuō)：一件事情或一個(gè)物體，是不會(huì)永遠(yuǎn)保持同樣的狀態(tài)而不起變化的。在回族人的傳統(tǒng)意識(shí)中“無(wú)常”一般用來(lái)形容人生命的變化、消逝。<br /> <br /> <br /> 也有人說(shuō)回族人之所以用“無(wú)常”一詞，是受佛教的影響。然而，歷史和當(dāng)今眾多的宗教中這一詞匯的使用并不是佛教的專利，隋、唐、宋、元、明期間的猶太教（基督教的聶斯脫利派）、猶太教、拜火教（祆教）、波斯摩尼教、明教、道教、白蓮教等也有變化不定或交替輪回之說(shuō)，所有這些宗教的理念用漢語(yǔ)翻譯過(guò)來(lái)就是“無(wú)常”。再說(shuō)佛教源自印度，其他那些宗教多出自古代波斯等西域民族中，不代表漢文化。如果大家在介紹歷史宗教和人物故事的書籍中留意，會(huì)發(fā)現(xiàn)使用“無(wú)常”一詞頻率最多的是對(duì)’明教“和其前身“波斯摩尼教”的描述中。2002年諾貝爾文學(xué)獎(jiǎng)得主，匈牙利籍猶太人凱爾泰斯伊姆萊著書講述了一個(gè)猶太人在納粹集中營(yíng)里的生活經(jīng)歷，這本書的名字翻譯過(guò)來(lái)就叫《命運(yùn)無(wú)?！贰?br /> <br /> <br /> 唐朝貞觀9年(公元635年)，古波斯人阿羅本被唐王派高級(jí)官員攜儀仗隊(duì)去郊外“賓迎入內(nèi)”，給予禮遇和支持，讓他在宮殿里譯經(jīng)，在內(nèi)廷中布道，景教，“景者，大也，光明也”。貞觀十有二年秋七月，詔曰："道無(wú)常名，圣無(wú)常體，隨方設(shè)教，密濟(jì)群生。大秦國(guó)大德阿羅本，遠(yuǎn)將經(jīng)象，來(lái)獻(xiàn)上京。詳其教旨，玄妙無(wú)為，觀其元宗，生成立要。詞無(wú)繁說(shuō)，理有忘筌。濟(jì)物利人，宜行天下。"后唐王下詔許：準(zhǔn)他在京畿建造大秦寺、于諸州各置景寺，任阿羅本為“鎮(zhèn)國(guó)大法主”。景教在唐朝有了很大的發(fā)展，享有“法流十道、寺滿百城”之盛況。<br /> <br /> 大秦教、猶太教、祆教、波斯摩尼教、明教等都是明代以前回族人所遵奉過(guò)的重要宗教，雖然明代以后，因?yàn)榉N種原因，皇室開始在回族人中大力扶植和推廣伊斯蘭教，同時(shí)打壓禁絕其他與回族有關(guān)的其他宗教。明太祖朱元璋還降《敕諭》：“蒙古、色目人等更姓名，朕慮歲久，其子孫相傳，昧其來(lái)源。中書省其告諭之，如已更者聽其改正。”反映出一系列曾針對(duì)回族的欺騙措施，但這并不代表伊斯蘭教會(huì)取代和掩蓋回族的一切，抹殺掉回族悠久傳統(tǒng)的延續(xù)和所有歷史痕跡。“無(wú)常”一詞的使用就是一個(gè)小小的反映，其他方面還有很多，比如回族人會(huì)對(duì)燈發(fā)誓（或?qū)猓刈迦藢?duì)豬肉的抵制態(tài)度遠(yuǎn)高出伊斯蘭教對(duì)其的態(tài)度，回族人喝酒，回族人哭喪、戴孝，回族人對(duì)水產(chǎn)物種是否可食用有很多自己的準(zhǔn)則、回族人在婚姻觀念、生活態(tài)度上有自身的傳統(tǒng)……。 <br /> <br /> 明朝建立后，在強(qiáng)大的國(guó)家機(jī)器的作用下，明教被壓制。但一些明教的勢(shì)力并沒(méi)有被完全的斬草除根，在福建、安徽的一些地方，人們重新發(fā)現(xiàn)了帶有明教特征的寺廟存在，福州還發(fā)現(xiàn)有一座寺廟原來(lái)是明教廟宇。歷史上的明教在中土受到佛教和道教的影響，與在波斯的摩尼教已有所差別，所以部分的明教可以躲藏在道教及佛教中殘喘。經(jīng)明朝一代，明教的經(jīng)典幾乎已被毀滅掉了，但明教長(zhǎng)久形成的影響還在，只是不能在言“明教”，不能保存祖宗的經(jīng)典。就是后世人在敦煌發(fā)現(xiàn)的明教經(jīng)典，也是相當(dāng)?shù)臍埲辈蝗瑹o(wú)法全面還原明教在宋元時(shí)期的盛況。導(dǎo)致后來(lái)逐漸也忘記他們信的是明教，一些遺存在民間的明教習(xí)俗被人們賦予其它的象征。比如，大家有沒(méi)有注意到，很多回族聚居區(qū)的老清真寺，在樣式、色彩和飾物上與伊斯蘭教的教堂規(guī)范相差的太多。<br /> <br /> <br /> 明朝興于明教，明教卻毀于明朝，這是歷史的悲哀。 <br /> <br /> <br />  </div> <div id="ablui8ik" class="show_news_fx">  <div id="ablui8ik" class="show_share jiathis_style"> <span id="ablui8ik" class="jiathis_txt">分享:</span> <a class="jiathis_button_tools_1"></a> <a class="jiathis_button_tools_2"></a> <a class="jiathis_button_tools_3"></a> <a class="jiathis jiathis_txt jiathis_separator jtico jtico_jiathis" target="_blank">更多</a> </div> <script type="text/javascript" src="http://v3.jiathis.com/code_mini/jia.js?uid=1356576450354725" charset="utf-8"></script>  <div id="ablui8ik" class="list_fenye" id="pages"> </div> </div> </div>  <div id="ablui8ik" class="show_pl"> <div class="ablui8ik" id="commenthtml">  <script>getcomment(32750,0)</script> </div> <script src="/index.php/portal/api/comments?id=32750"></script> </div> <div id="ablui8ik" class="list_ad1"> </div> </div> <div id="ablui8ik" class="news_zxhg" id="c_right"> <div style=" width:230px; 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