五月份祈禱的要點 II
為阿曼祈禱的要點
![]() Tribes, Part 1 The Incubator of Omani Society and Government Beyond one’s family relationships and obligations, an Omani’s tribal affiliation is also a crucial part of who they are. In the past, a person’s tribe (Arabic: قبيلة, qabeela) was the primary source of cultural, societal, and political identity; in modern Oman starting with Sultan Qaboos, tribes now primarily have a socio-cultural purpose. Much of ‘traditional culture’ is actually tribal culture (dance, song, poetry) and tribal affiliation still can affect marriage choices and even football club allegiance! However, local tribal governing power and rule of law has been largely absorbed into the modern Omani state government and constitution. It has been said that the nation of Oman was born of the tribe, and cradled by the tribe. Indeed, Oman has been governed by sultanic dynasties which are actually tribal dynasties, and the current dynasty is the rule of the Al Bu Sa'idi tribe. One of the first tasks of Sultan Qaboos as a new Sultan in 1970 was to receive allegiance to his rule by the various tribal leaders. The current geography of Oman reflects this, as the tribes of Musandam and the Madha enclave chose to be loyal to the Sultan, even though they are situated in the UAE. Even Sultan Haitham, coming to power in 2020, made it a point to travel to various cities and confirm his leadership amongst the tribes, especially in Dhofar. According to some Western sources, there are a limited number of tribes in Oman, around 50 or so. According to various Arabic sources, there are more than 200. The true number seems to be unknown. After this I looked, and behold, right in front of me I saw a vast multitude of people—an enormous multitude so huge that no one could count—made up of victorious ones from every nation, TRIBE, people group, and language. They were all in glistening white robes, standing before the throne and before the Lamb with palm branches in their hands. And they shouted out with a passionate voice: “Salvation belongs to our God seated on the throne and to the Lamb!” (Revelation 7:9-10) Thank You, God, that EVERY tribe in Oman will be represented before You in heaven! Thank You that they will stand before the Lamb and worship You! We believe this and declare this in faith! Worship with us!: Reigning by Jeremy Riddle. Every tribe of Oman will come and bow before You, God! Matthew 18:14 Focus—‘Your Father in heaven does not want one of these little ones to be lost.’ Please bring these towns and villages before the Father: Al-Juwayrat, Saham district, Al-Batinah North region. Population: 134 Diraht, Saham district, Al-Batinah North region. Population: 134 Al-Jarwah, Saham district, Al-Batinah North region. Population: 133 Wadi al-Maghar, Saham district, Al-Batinah North region. Population: 113 Al-Qasir, Saham district, Al-Batinah North region. Population: 106 Al-Qaryah, Saham district, Al-Batinah North region. Population: 103 | 部落,第1部分
阿曼社會和政府的孵化器
除了家庭關係和義務之外,阿曼人的部落歸屬也是他們身份認同的重要組成部分。在過去,一個人的部落(阿拉伯語:قبيلة,qabeela)是文化、社會和政治身份的主要來源;在現代阿曼,從蘇丹卡布斯開始,部落現在主要具有社會文化意義。許多「傳統文化」實際上是部落文化(舞蹈、歌曲、詩歌),部落歸屬仍然可以影響婚姻選擇甚至擁戴某支足球俱樂部!然而,當地部落的執政權力和法治已被現代阿曼國家政府和憲法大量吸收。
有人說,阿曼這個國家誕生於部落,並由部落養育。事實上,阿曼一直由蘇丹王朝統治,這些王朝實際上是部落王朝,而現在的王朝是賽義德部落的統治。1970年,卡布斯蘇丹作為新蘇丹的首要任務之一就是讓各部落首領效忠他的統治。阿曼目前的地理位置反映了這一點,因為穆桑代姆部落和馬迪哈飛地選擇效忠蘇丹,盡管他們位於阿聯酋境內。即使是2020年上台的海瑟姆蘇丹也特意前往各個城市,在部落中確認他的領導地位,尤其是在佐法爾。
根據一些西方消息來源,阿曼的部落數量有限,大約50個左右。根據各種阿拉伯消息來源,部落數量超過200個。真實數位似乎未知。
此後,我觀看,見有許多的人,沒有人能數過來,是從各國、各族、各民、各方來的,站在寶座和羔羊面前,身穿白衣,手拿棕樹枝,大聲喊著說:「願救恩歸與坐在寶座上我們的神,也歸與羔羊。」(啟示錄7:9-10)
感謝神,阿曼的每一個部落都將在天堂裡出現在你的面前!感謝你他們將站在羔羊面前敬拜你!我們如此相信,並以信心如此宣告! 與我們一同敬拜吧!《掌權》(https://youtu.be/-yhdExGUZoE),傑瑞米·里德爾。神啊,願阿曼的每個部落都會來到你面前俯伏敬拜! 馬太福音18:14重點-「你們在天上的父也是這樣,不願意這小子裡失喪一個。」
請在天父面前為這些城鎮和村莊禱告:
朱韋拉特,塞赫姆區,北巴提奈行政區。人口:134 迪拉特,塞赫姆區,北巴提奈行政區。人口:134 賈瓦赫,塞赫姆區,北巴提奈行政區。人口:133 馬加爾旱谷,塞赫姆區,北巴提奈行政區。人口:113 凱西爾,塞赫姆區,北巴提奈行政區。人口:106 卡里亞,塞赫 姆區,北巴提奈行政區。人口:103 |
![]() Tribes, Part 2 What is a Tribe? Tribes in Oman are comprised of various clans (fakhdh/fukhudh) who are bound together by common patrilineal descent and certain social/economic obligations to each other. The head of the tribe is usually a sheikh (respected elder). Amongst the Bedouin tribes, a rashid may lead an individual tribal branch. Tribal leaders are usually chosen by their fellow tribesmen, and considered to be ‘equal among equals.’In the past, marriages were primarily from within the tribe, usually with a cousin, to build up the size and strength of the tribe. Tribes would exercise political and judicial authority through councils (majlis) and religious courts (al qada’ al shar’i), using diplomacy and consensus building to arrive at decisions. These tribal structures were absorbed into the structure of the national government (parliament and court systems). Tribes would often form regional alliances for protection and economic advantage. Tribes had territorial land (dar/dira), which would affect their lifestyle and livelihood. Nomadic tribes (bedu) had territory in the desert (often with little water) for grazing their livestock. Tribes with territory which had water became more settled (hadhar) and grew crops in the mountains and oases. There is a strong code of honor within the tribe, reflecting the harshness of the natural environment and the values that are needed to survive in it. Today, tribal leaders still exercise local influence in matters of family and kinship, and often mediate between and on behalf of tribe members. The tribe still serves as a source of social cohesion and identity, especially around life events such as birth, marriage, or death. However, there is now a strong (stronger?) sense of national citizenship and being ‘Omani,’ beyond being a member of one’s tribe. (From 'Oman – State, Tribes and Revolution') Righteous Father, You so loved the world that You gave Your one and only Son, so that whoever believes in Him would not perish, but have eternal life. We declare that the earth will be filled with an awareness of Your glory, just as the waters fill the sea. Your Word tells us that there will be a great multitude of sheep and lambs that no one can count, from every nation, TRIBE, people and language, standing before Your throne and in front of the Lamb. And they will cry out, “Salvation belongs to our God, who sits on the throne, and to the Lamb.” We confess that every person, TRIBE, nation, people and language will acknowledge that You are God of the nations and Your Son, Jesus Christ, is the liberator for all people. From A Prayer for the Nations of the World Worship with us!: Tribes by Every Nation Music. Every tribe of Oman will see Your glory, Jesus! Matthew 18:14 Focus—‘Your Father in heaven does not want one of these little ones to be lost.’ Please bring these towns and villages before the Father: Thuqbat Hayl ad-Disi, Saham district, Al-Batinah North region. Population: 98 Al-Hirayjah, Saham district, Al-Batinah North region. Population: 94 Ath-Thiqab, Saham district, Al-Batinah North region. Population: 91 Dar al-Bayda, Saham district, Al-Batinah North region. Population: 91 Al-Musammah, Saham district, Al-Batinah North region. Population: 89 | 部落,第2部分
什麼是部落?
阿曼的部落由不同的宗族(fakhdh/fukhhudh)組成,他們因共同的父系血統和彼此之間的某些社會/經濟義務而聯繫在一起。部落的首領通常是一名酋長(謝赫)(受人尊敬的長者)。在貝都因部落中,一名拉希德可以領導一個單獨的部落分支。部落首領通常由部落成員選出,並被認為是「平起平坐」。過去,婚姻主要來自部落內部,通常是與表親結婚,以擴大部落的規模和實力。部落將通過議會(majlis)和宗教法庭(al qada’ al shar’i)行使政治和司法權力,利用外交和建立共識來做出決策。這些部落結構被納入國家政府的結構(議會和法院系統)。
部落經常會形成區域聯盟以尋求保護和經濟優勢。部落擁有領地(dar/dira),這會 影響他們的生活方式和生計。遊牧部落(bedu)在沙漠中擁有土地(通常水源貧瘠)來放牧牲畜。擁有水資源的部落變得更宜定居(哈達爾,hadhar),並在山區和綠洲種植莊稼。部落內部有很強的榮譽準則,反映了惡劣的自然環境和在其中生存所需的價值觀。
如今,部落首領仍然在家庭和親屬事務上發揮當地影響力,並經常在部落成員之間並代表部落成員進行調解。部落仍然是社會凝聚力和身份認同的來源,尤其是在出生、婚姻或死亡等人生大事方面。然而,現在人們有一種強烈(或者說更強烈)的國家公民意識和「阿曼人」意識,而不僅僅是一個部落的成員。(摘自《阿曼-國家,部落和革命》)(https://frontiers.us6.list-manage.com/track/click?u=ae7688ec28a5fe7621edf0f7c&id=c1de2781c1&e=5f1ea9575a)
公義的父啊,你愛世人,甚至將你的獨生子賜給他們,叫一切信祂的,不至滅亡,反得永生。
我們宣告,大地將充滿對你榮耀的認識,就像水充滿大海一樣。你的話語告訴我們,將會有來自各個國家、部落、民族和語言的一大群綿羊和羔羊,數量之多無人能數清,站在你的寶座和羔羊面前。他們會高喊:「願救恩歸與坐在寶座上我們的神,也歸與羔羊。」
我們告白,每個人、部落、國家、民族和文明都會承認你是萬國之神,你的兒子耶穌基督是所有人的解放者。
摘自《為萬國祈禱》(https://frontiers.us6.list-manage.com/track/click?u=ae7688ec28a5fe7621edf0f7c&id=c1de2781c1&e=5f1ea9575a) |

