在18至19世纪科学成就的光芒之下,许多西方人认为宗教已经耗尽了其全部用处,并once and for all地向科学投降。几乎所有杰出的西方心理学家和社会学家都以类似的措辞表达了这一观点。例如,著名心理学家弗洛伊德在论证现代社会中为宗教所代表之事物进行任何辩护都是徒劳的时候,曾提出人类生活经历三个截然不同的心理阶段:迷信、宗教和科学。既然如今已是科学的时代,一切宗教也就过时了。

Dazzled by the achievements of science during the 18th and 19th centuries many Westerners thought that religion had exhausted all its usefulness and surrendered to science once for all. Almost all the eminent western psychologists and sociologists expressed themselves in similar terms. Thus Freud the renowned psychologist, for instance, showing the futility of any advocacy for what religion stood for in modem time says that the human life passes through three distinct psychological phases: superstition, religion and science. Now being the era of science all religion was out of date.

正如我们在序言中已经解释过的，欧洲的科学界人士之所以采取一种与宗教对立、并以敌视宗教为基础的人生观，是有一定原因的。正是由于科学界与基督教会之间那场激烈的大争论，使他们认为——当然是完全有道理的——教会所代表的一切都是反动的、倒退的、落后的和迷信的，因此教会必须让出its位置给科学，以便人类能够沿着文明之路前进。

As we have already explained in the preface there were certain causes which led the men of science in Europe to adopt a view of life antagonistic to religion, and based on its hatred. It was due to the great controversy that raged there between men of science and the Christian church which made them think-quite justifiably of course-that whatever the church stood for was reactionary, retrogressive, backward and superstitious, and that therefore it must of necessity vacate its seat for science so as to enable humanity to move ahead on the path of civilization.

在没有认识到欧洲在这场不幸冲突时期所处的特殊生活条件，与伊斯兰东方自身所处条件之间的差异时，那些反对他们从past世代传承下来的神圣传统的人，要求将其彻底废除。随后，模仿之风蔓延开来，困扰着被支配的伊斯兰东方。它使其中一些天真的人以为，唯一的进步之路就是支配性国家欧洲所走的道路，他们必须像欧洲早已做的那样抛弃自己的宗教，否则，他们担心自己会陷入反动、落后和虚伪的深渊。

Without appreciating the difference between the peculiar conditions of life obtaining in Europe at the time of this unhappy conflict and these in their own Islamic orient, people opposed to their sacred traditions handed down to them from past generations demanded their outright abolition. Then came the contagion of imitation which plagued the dominated Islamic orient and led the naive among its people to fancy that the only way to progress was that followed by the dominant nations of Europe, and they have to discard their religion just as Europe had already done failing which they feared that they would be trapped in an abyss of reactionarism, backwardness and humbug.

但这些人忽略了一个事实：即便在西方，也并非所有杰出的学者都敌视宗教，他们的著作中也没有任何此类倾向。相反，我们在他们之中发现了一些声望卓著的知识分子，他们摆脱了无神的欧洲所信奉的唯物主义，因而得出结论：宗教对人类而言，既是心理上的需要，也是理智上的需要。

But such people overlooked the fact that even in the west not all the outstanding scholars were antagonistic towards religion, nor do their works exhibit anything of this sort. On the other hand, we find some intellectuals among them of great eminence, who, freed of the materialism of the Godless Europe, were driven to the conclusion that religion is a psychological as well as an intellectual necessity for mankind.

其中最著名的人物是天文学家詹姆斯·金斯(James Jeans)。他的学术生涯始于一个无神论的怀疑者,但他在科学探索中最终得出结论:科学的最大难题若不信仰上帝便无法解决。著名社会学家杰恩斯·布里奇(Jeans Bridge)甚至称赞伊斯兰教成功地将世俗与精神融为一体,形成了一个与实用行为准则相融合的和谐思想体系。著名英国作家萨默塞特·毛姆(Somerset Maugham)曾说,欧洲在当今时代发现了一个新的神——科学,并抛弃了旧的神,他的这番话集中体现了现代欧洲对待宗教的整体态度。

The most noted figure among them is the astronomer, James Jeans who started his intellectual career as a Godless skeptic but was led finally by his scientific exploration to the conclusion that the greatest problems of science could not be resolved without believing ...God. The famous sociologist, Jeans Bridge went so far as to eulogize Islam for achieving a successful amalgam of the temporal with the spiritual into a harmonious system of thought blent with a practical code of life. The well-known English writer, Somerset Maugham epitomized the whole attitude of modem Europe towards religion when he remarked that Europe had in the present era discovered a new god-science, discarding the older one.

然而,科学之神却被证明极其善变,不断改变,立场也持续转移:今天被它奉为事实与真理的东西,昨天还被它斥为虚假和伪造的;反之亦然。其结果是,我们看到它的"崇拜者"注定陷入永无止境的不安与焦虑之中。在如此反复无常的神灵之下,他们又怎能找到安宁与心灵的平静呢?现代西方所饱受的这种持续不安确是事实,这一点由当今西方社会中大量常见的心理和神经障碍所证实。

The god of science has, however, turned out to be extremely fickle, ever changing and constantly shifting positions, upholding today as a fact and reality what it rejected yesterday as false and spurious and vice versa, with the result that we see its "worshippers" doomed to a fate of perpetual restlessness and anxiety, for how can they find rest and peace of mind under such a capricious god? That this constant restlessness with which the modern west is afflicted is a fact, is borne out by the large number of psychological and nervous disorders that are so common in the western community of today.

另一个结果是，对现代科学的这种神化，使我们所生活的世界失去了一切意义和目的，没有更高的秩序或力量来引导它，而对立力量之间的持续斗争始终不息。因此，世间万物都在变化；经济和政治制度在变化；国家与个人之间的关系也在改变；甚至科学的“事实”也在变化。在这样一个阴暗的世界里，没有更高的力量可供人依靠、从中获得支持、力量和安慰，以对抗这残酷的生存斗争，人除了痛苦和永无止境的不安，还能期待什么呢？

A still another result of this deification of modern science is that the world we live in is devoid of all meaning and purpose with no higher order or power to guide it, with a persistent struggle ever going on between opposing forces. As a result, everything in this world suffers change; economic and political systems change; relations between state and individuals alter; even scientific "Facts" do change. What can man expect save misery and perpetual restlessness in a world with such a somber setting where no Higher Power exists whom he should turn to for support, strength and comfort in this ruthless struggle of life.

唯有宗教才能为人类世界带来和平与安宁，宗教独此一家。它在人心中培养对善的热爱，并培养起反抗邪恶与暴政势力的勇气；这是获得真主喜悦的必要条件，也是使祂的旨意在这片大地上占据主导的途径，同时以耐心等待后世的赏赐。

It is religion and religion alone that can restore to the world of humanity peace and tranquility. It instills in man love for goodness and courage to stand up to the forces of evil and tyranny as a necessary condition of obtaining God's pleasure and to make His will predominant on this earth awaiting with patience His reward in the Hereafter.

人类难道真的不需要和平、宁静、安乐，总而言之，需要宗教吗？

Doesn't mankind really need peace, tranquility, comfort, in a word, religion?

如果没有对后世永恒生命的信仰与确信,人将会怎样呢?在这种信仰之下,人在世上的生活呈现出新的维度,为他开启了更高远的进步视野;反之,人必然会陷入一种令人痛苦的虚无感之中。因为那等于把人一生的完整跨度实际截断,使人沦为其一时好恶与任性的玩物,而这些好恶与任性只教导他在这短暂的尘世逗留中尽可能多地获取快乐。

What will become of man but for faith and belief in an eternal life in the Hereafter? In this context man's life upon earth assumes new dimensions opening far higher horizons of progress before him in the absence of which he is inevitably oppressed by a torturous sense of nothingness, as it means a virtual cutting short of man's total life-span, making him a mere plaything in the hands of his whims and caprices which teach him nothing but to derive the maximum possible amount of pleasure during this short sojourn upon earth.

于是，随之而来的是相互的敌对、残酷的战争，以及为争夺物质利益而发生的冲突，因为此时已没有更高的力量来约束人们的欲望。人们被贪婪和私欲蒙蔽，各自都想在最短的时间内攫取自己所能染指的一切。

Mutual rivalries, savage battles and conflicts over the possession of material gains follow, as now there is no Higher Power to lay checks on men's desires. So, blinded by his greed and lust, each one of them wants to gain whatever he can lay his hands on in the shortest possible time.

因此，人被贬低到较低的情感与思想层面。他的想象力沉沦，他的理想以及实现理想的手段也随之低下，全都带上了卑下的印记。人类注定要陷入一种永无止息的可怖内斗，这些争斗几乎不允许它升向更高、更崇高的人生目标。在这样的世界里，没有爱与同情的位置，因为人们完全被肉欲的享乐所占据，被盲目的情欲所驱使。在这样的境况中，他们又怎能怀有崇高的志向，甚至体会真挚的人类情感呢？

Thus man is degraded to lower planes of feeling and thought. His imagination sinks low and so do his ideals and the means to achieve them. They are all marked with abjectness. Mankind is doomed to a perpetual life of hideous internecine wars that scarcely permit it to soar to higher and nobler ends in life. In such a world there is no room for love or sympathy as men are wholly obsessed with their carnal pleasures. They are led by their blind passions. How can they in such a context have lofty aspirations or even appreciate genuine human feelings?

在这样的世界里，人们无疑能获得一些物质利益。然而，当同胞们为了这些利益不断争斗，只要觉得有机会对自己的物质福利有利，就随时准备割断兄弟的喉咙，这些利益又有什么用处呢？唯物主义把生活败坏到如此地步，以至于人类的物质成就也变得毫无用处、毫无意义。人们被贪婪、情欲和贪婪的占有欲所奴役。盲目的欲望独自支配着他们。他们对这些恶习毫无控制力，也永远无法指望从其羁绊中解脱出来。

Men in such a world no doubt gain some material profits. But of what use are these when fellowmen are constantly wrangling over them, each ready to cut his brothers throat should he find it opportune for his own material welfare. Materialism spoils life so much that even man's material achievements are rendered useless and senseless. Men are enslaved by greed, lust and avarice. Blind appetites alone govern them. They have no control whatsoever over these vices. Nor can they ever hope to extricate themselves from their trammels.

同样，各国也因相似的原因，陷入毁灭性的战争之中，战争破坏了生活中的一切和谐。科学本应为人类服务、促进人类的福祉，如今却被用来制造种种可怕的武器，用以消灭人类、毁灭人类，而非造福于人。

Similarly, the nations too, due to similar causes, get entangled in devastating wars which spoil all harmony in life. And science with all its dreadful weapons is employed for the extermination of the human race and its obliteration rather than make it serve man and contribute towards his well-being.

从这个角度看,宗教意味着拓宽人类的思维视野,因为生命并不局限于今世,而是延续到今世之外,直至永恒。这使人心中的希望更加明亮,并鼓励他坚定地与邪恶和压迫作斗争。宗教教导爱、同情和普世的兄弟情谊,因此它是通往和平、繁荣与进步的唯一道路,而这本身就足以成为保留宗教的充分理由。它以最佳方式使人为生活中的艰苦奋斗做好准备。

Viewed in this context religion means broadening the mental horizon of mankind, for life is not confined to this world alone but continues even beyond it-up to eternity. This brightens hope in man's heart and encourages him to fight steadfastly against evil and oppression. Religion teaches love, sympathy and universal brotherhood and is thus the only way to peace, prosperity and progress which is in itself a sufficient reason for its retention. It equips man in the best possible way for the hard struggle of life.

此外,唯有信仰才能激励人超越自我,为崇高的理想而忍受苦难。一旦失去信仰,人便再无可仰望、可寄托希望的对象,除了自身之外一无所有,随即变成野兽。许多人为真理这一崇高事业而战斗、倒下,终其一生奋斗,在物质意义上却一无所获。

Furthermore, it is faith and faith alone that can inspire man to rise above his self and suffer for noble and lofty ideals. Once it is taken away from him he is left with nothing else to look up or pin his hopes to outside his own self. He changes into a brute immediately. Many a man fell fighting in the noble cause of truth spending the whole of their lives in the struggle yet achieving nothing in the materialistic sense of the word.

是什么激励这些高尚的人投身于一场并未给他们带来任何物质回报的战斗，甚至使他们失去了本就所剩无几的一切？

What inspired these noble souls to engage in a battle that brought them no material rewards, hat caused them rather lose whatever little they happened to possess?

毫无疑问，这是信仰诸多奇迹之一。因为就私欲动机而言，即贪婪、贪得无厌、纵欲等，这些永远无法使人取得真正善良、高尚或持久价值的成就。这正是由自私贪婪所赢得的物质胜利如此短暂、转瞬即逝的原因：追求眼前利益的动机既不能赋予人品格，也不能给他勇气，使他长久坚定、耐心忍受，为一项真正崇高的事业而坚持。

Undoubtedly, it was one of the many miracles of the Faith, for, so far as selfish motives viz. avarice, greed, lust etc. are concerned, these can never make man achieve anything really good, noble or of a permanent value. This is why the material triumphs won by selfish avarice are so short-lived and temporary as the incentive for immediate gain cannot equip man with character, nor can it give him the courage to stand fast suffering patiently and for long for a truly noble and lofty cause.

其实确有一些所谓的“改革者”，他们从仇恨而非爱中汲取灵感。这正是他们灵感的源头，他们说，正是这份灵感使他们有勇气为其事业忍受艰难困苦。他们心中珍藏的仇恨，可能是个人性质的，也可能源于某一群体，并针对全人类，或他们恰好出生其中的那一代人。这种怀着怨恨的人，或许能通过“改革”实现部分目标。他们的怨恨，加上其炽烈而与生俱来的残酷天性，或许也足以支撑他们，提振他们的“士气”，使他们甘愿为所坚持的事业承受匮乏。然而，一种建立在恶意而非爱之上的学说，永远无法引领人类走向任何美好之事。他们或许能除去某些罪恶，结束现存的不公状态，却无法为人类的这些病痛提供健全的救治之方。建立在仇恨与恶意之上的这种人生哲学，迟早必将堕落，所造成的罪恶与不公，必将远远多于其最初所宣称并企图根除的那些。

There are in fact some so-called "reformers" who seek inspiration from hatred rather than love. This is the headspring of their inspiration, which they say gives them the courage to bear hardships for their cause with patience. The hatred they cherish may be personal in character or it may spring among a class of people and be directed against mankind in general or the generation they may have happened to be born in. Such rancorinspired people may realize some of their ends by way of "reformation”. Their rancor coupled with their fiery and innate cruel natures may as well sustain them and boost their "morale" to willingly suffer privation for the sake of the cause they stand for, but a doctrine based on malevolence rather than love can never lead humanity to anything good. They may remove certain evils and put an end to the existing state of injustice but offer no sound remedy for these ailments of mankind. Based on hatred and malevolence, such a philosophy of life is bound sooner or later to degenerate and create far more evil and injustice than that it had originally professed and sought to cure.

另一方面,一种信仰如果不着眼于今世的眼前利益,也不从恶意中汲取灵感,而是在人心中培养爱、博爱以及为服务同胞而献出生命的高尚情感,唯有这样的信仰,才能为人类保证一份持久且值得追求的报偿,并为其未来的进步与繁荣铺平道路。这种信仰的精髓在于信仰真主并爱慕祂,并由此形成一种有德行的生活方式,帮助人接近其造物主。然而,若一个人不同时相信后世,这两者便仍然是没有生气的。

On the other hand, a creed that does not aim at the immediate gains of this world, nor derives inspiration from malevolence but fosters in men noble passions of love, fraternity and a will to lay down their lives serving their fellowmen, can alone guarantee to humanity a reward permanent and worth striving for, and pave the way to its future progress and prosperity. The essence of such a creed is faith in God and love for Him with a consequent virtuous mode of living that helps man get nearer unto his Creator. But both of these remain lifeless so long as one does not believe in the Hereafter as well.

对后世的信仰给人带来一种安全感,使他心中不再恐惧因肉体死亡而归于消亡,并许诺他一种永恒的生命。换言之,这意味着他的努力不会白费,即使在今世未能获得回报,也必将在来世获得最充分的报偿。

Belief in the Hereafter gives man a sense of security banishing from his heart fear of extinction with his physical death and promising him an eternal life. This, in other words, means that his efforts shall not be wasted away but shall be crowned with their fullest reward in the life to come, if not in the life herein.

所有这些，本是对上帝与来世的简单信仰自然而然的必然结论。但就伊斯兰教而言，它并不止步于此，而是更进一步：它有一个截然不同、也更加引人入胜的故事要讲述。

All this is, however, what follows as a natural corollary to a simple belief in God and the Hereafter as such. But so far as Islam is concerned it does not stop short there, but goes a long way ahead: it has a quite different and far more fascinating story to tell.

那些以为伊斯兰已经过时、不再需要的人，并不了解伊斯兰所代表的意义，也似乎并不理解它在人类生活中的真正使命。他们在早年被帝国主义代理人所编定的历史书中学到：伊斯兰的降示仅仅是为了终结偶像崇拜，引导人们只崇拜上主；阿拉伯人曾分裂成彼此敌对的部落，伊斯兰到来后将他们联合起来，使之成为一个强大而统一的民族；阿拉伯人沉迷饮酒和赌博，过着堕落的生活，伊斯兰阻止了这些堕落行为，同时也废除了当时盛行的许多其他恶俗，比如活埋女儿、以复仇耗尽自身力量；还有伊斯兰号召穆斯林传播它的信息，他们也确实这样做了，这又导致了后来那些决定了今日我们所知的伊斯兰世界疆界的战争。在这些人看来，这就是伊斯兰在人类生活中的唯一目的！"既然它是一项历史性的使命，它早已完成：伊斯兰世界中已不存在偶像崇拜；曾经彼此敌对的部落或多或少已被同化，融入更大的民族或共同体之中，失去了各自的身份。至于饮酒和赌博，我们应当记住，人类文明如今已发展到这样的程度，宣布此类消遣为非法已毫无用处，因为尽管有各种宗教禁令，它们依然存在。坚持要废除它们也是徒劳。因此他们断定，伊斯兰在这个世界上已经完成了它的使命；它曾有过自己的时代，但如今已显得格格不入，因而不再被需要。所以，我们必须转向现代的人生学说，因为唯有在其中才有我们的出路。"

Those who may imagine that Islam has become outmoded and is no longer needed, do not know as to what it stands for, nor do they in any wise seem to understand its real mission in human life. As taught to them in the history books prescribed by the agents of imperialism in early life they think that Islam was revealed merely to put an end to idolatry and guide man to the worship of God alone, that the Arabs were torn into antagonistic tribes, so Islam came and united them and made them a strong and unified nation, that they were addicted to drinking and gambling and led depraved lives, so Islam came and checked them from these depravities as it did abolish so many other evil customs prevalent among them such as burying alive their daughters and wasting away their strength in acts of revenge, and that Islam called upon Muslims to disseminate its message which they did, this in turn leading to the battles that ultimately determined the boundaries of the Islamic world as we know it today. This was then according to these people the sole purpose of Islam in human life! "Being a historical mission it has long since been fulfilled: there is no idol-worship in the Islamic world; the once antagonistic tribes have been more or less subject to a process of absorption losing their identity in the larger nationalities or communities. As far as gambling and drinking are concerned let us bear in mind that human civilization has advanced to such an extent now that it is useless to declare such pastimes unlawful as we see that despite all religious taboos they still persist. It is no use insisting on their abolition. Thus they conclude that Islam has served its purpose in this world; it has had its day but is now quite out of place and is, therefore, no longer needed. We must, therefore, turn towards the modern doctrines of life as in these alone lies our salvation".

因此，这些人只是鹦鹉学舌般重复西方老师的观点，恰恰暴露了他们自己的无知。他们对伊斯兰及其在人类生活中的真正使命一无所知。因此，在继续深入之前，让我们先来看看伊斯兰是什么，它究竟代表着什么。

Thus parroting the ideas of their western teachers these people betray their own ignorance. They know nothing about Islam or its real mission in human life. Let us, therefore, before proceeding further, see what Islam is, and what in fact it stands for.

简而言之,伊斯兰教意味着从各种形式的奴役中获得解放,这些奴役可能阻碍人类的进步,或使人无法遵循德行与善的道路。它意味着人从专制者手中获得自由,这些专制者以武力或恐惧奴役他,迫使他做错事,并剥夺他的尊严、荣誉、财产甚至生命。伊斯兰教通过告诉人们一切权威都归于真主,唯有真主独自拥有至高的主权,从而将人从这种暴政中解放出来。所有人都是祂生而为仆的臣民,因此唯有祂掌控他们的命运;他们中没有人能够违背或独立于祂的神圣意志,为自己带来任何利益,或消除任何苦难。所有人在审判日都将被带到祂面前,为其今世的行为接受清算。由此,伊斯兰教使人摆脱那些与他一样无能为力、同样服从真主全能意志的人们所施加的恐惧与压迫。

Islam, in a word, means liberation from all sorts of slavery such as may inhibit the progress of humanity or may not allow it to follow the path of virtue and goodness. It means man's freedom from dictators who enslave him by force or fear, make him do what is wrong and deprive him of his dignity, honor, property or even life. Islam liberates him from such tyranny by telling him that all authority vests in God and God alone; He alone is the Real Sovereign. All men are His born subjects and, as such, He alone controls their destinies, none of them having the power to benefit aught or even avert any distress from his own self contrary to or independent of His Divine Will. All men shall be presented before Him on the Day of Judgment to account for their performance in this life. Thus Islam brings to man freedom from fear or oppression inflicted on him by men like himself who are in reality as helpless as he, and who are no less subject to the Dominant Will of God Almighty than he himself is.

不仅如此。伊斯兰教也意味着摆脱私欲，包括对生命的贪恋。正是人的这种软弱被暴君和独裁者有意或无意地加以利用，以奴役自己的同胞。如果没有这种软弱，人就不会默默接受被同类奴役，也不会袖手旁观暴政横行而不敢反抗。伊斯兰教的一大恩典，就在于它教导人勇敢地反抗暴政与压迫，而不是卑躬屈膝、甘受奴役。 《古兰经》说："你说：如果你们的父亲、儿子、兄弟、配偶、宗族，你们所获得的财产，你们担心滞销的商业，以及你们所喜爱的住宅，在你们看来比真主、他的使者和为主道而奋斗更可爱，那么你们就等待真主的命令降临吧！真主绝不引导悖逆的民众。"（九：24） 这段经文将盲目的情欲与对真主的爱加以对照。对真主的爱，在人生中代表着爱、德行与真理，代表着为主道而努力奋斗，即为生活中一切美好崇高之事而奋斗。伊斯兰教让情欲服从于这种爱。放纵的情欲必须以对真主的爱加以约束；对真主的爱必须成为人生中占主导地位、真正的指引力量，因为没有这一点，任何人都不能称为真正的穆斯林。 一个沉溺于感官享乐的人可能对人生抱有错误的看法，以为自己比别人更懂得享受生活。但他很快就会意识到自己的错误，因为不久之后他就沦为盲目情欲的奴隶。他注定要过一种永无满足、焦躁不安的贫乏生活，因为一旦兽性的欲望肆意泛滥，便永远无法得到满足，反而会越来越炽烈，将人贬低到更低级的兽性层面，使他所有的努力都只集中于一个目标：如何在生活中获得最大限度的感官享乐？ 这种对待生活的态度,然而,并不有利于进步,无论是物质上的还是精神上的,因为人类若不从盲目的动物欲望的支配中解脱出来,就无法飞翔于更高的境界。只有这样,人类才能在科学、艺术或宗教的领域中自由地前进。正是出于这个原因,伊斯兰教极其重视使人从其动物性的情欲中解放出来。为此,它既不推崇禁欲主义,也不禁止其信徒自由地享受今生的美好事物。相反,它旨在于这两个极端之间达到一种平衡。世间的一切事物都是为人而存在的。它们是为了服务于他,而不是为了支配或统治他。因此,他不应允许自己沦为它们的奴隶。他应当把它们当作达到更高目标的手段,即通过在同胞之中传播真主的话语来达到自身的精神完善。

Not only this. Islam means freedom from lust as well, including even the lust for life, as it is this very weakness of man which is exploited by tyrants and dictators intentionally or otherwise in enslaving their fellowmen, But for it no man would silently accept slavery to men like himself or sit idle to watch tyranny strut abroad and dare not challenge it, It is a great blessing of Islam that it taught man to fight tyranny and oppression bravely rather than cringe before them in abject servitude, Says the Holy Qur'an : “Say: If it be that your fathers, your sons, your brother, your mates, or your kindred, the wealth that ye hale gained, the commerce in which ye fear a decline, or the swellings in which ye delight-are dearer to you than God, or His Apostle, or the striving in His cause,-then wait until God brings about His Decision: and God guides not the rebellious" (ix: 24), Contrasting the blind passions and appetites with the love of God, that represents in life love, virtue and truth and striving hard in His way-in the way of all that is good and lofty in life, Islam subjects the former to the latter, Unruly passions must be kept in check by the love of God; it must be the dominant and real directing force in man's life as without this no man can claim to be a true Muslim, A man engrossed in sensual pleasures may form a mistaken out look upon life and think that he enjoys life more than others do. But soon he realizes his mistake as not long after this he is reduced to a mere slave to his blind passions, He is doomed to a perpetual life of deprivation and restlessness, for animal desires once run rampant are never satisfied: they are rather sharpened all the more and degrade man to lower levels of animalism where all his efforts are focused on one object: how to derive the maximum possible sensual pleasure in life? Such an attitude towards life is, however, not conducive to progress, material or spiritual, as humanity cannot soar in higher realms unless it is freed from the dominance of the blind animal appetites. Only then can it march ahead freely in the fields of science, arts or religion, It is for this very reason that Islam attaches so great an importance to the freeing of man from his animal passions. For this purpose it neither favors monarchism, nor does it forbid its followers to partake freely of the good things of this life. Rather it aims at the attainment of a balance between these two extremes. Whatever things are here, are for man. They are to serve him, not to dominate or rule over him. He should not, therefore, allow himself to be made slave to them. He should rather use them as means to a higher end i.e. his spiritual perfection by disseminating the word of God amongst his fellowmen.

因此,伊斯兰教在这方面有双重目标:在个人生活层面,它旨在为每一个人作出公正且充足的安排,使其能够过上体面、纯洁的生活;在集体层面,它的安排使社会的一切力量都朝着促进进步与文明的方向运作,这与它关于人生的基本观念相一致,即在个体与整体之间、在个人与社群之间求得平衡。

Thus Islam has a twofold objective in this regard: in the individual life, it aims at making a just and sufficient provision to each and every individual so as to enable him to lead a decent, clean life; and in the collective sphere, it arranges things in such a way that all the social forces of a community are directed towards the enhancement of progress and civilization in accordance with its basic outlook Upon life that aims at striking a balance between the units and the whole, between individuals an d the community.

伊斯兰教对人类理智的解放作用也最为深远，因为它与各种迷信截然相反。纵观历史，人类屡屡陷入各式各样的荒谬思想与行为之中。其中一些只是人的想象力的生动游戏，人们也承认其为如此；另一些则被认为源自某些神明，而这些神明的形象却是人手所塑造的。因此，在伊斯兰教到来之前，人类的理智曾在黑暗中摸索。伊斯兰教到来之后，人类理智臻于成熟，摆脱了这堆杂乱无章的荒谬之物——这些荒谬之物体现在所谓的诸神、犹太教的传统以及基督教会的愚昧之中——并再次回到了真正信仰与真神的怀抱。

Islam has also had the most liberalizing effect on human intellect as it is diametrically opposed to all sorts of superstition. Humanity has been in the course of history found to fall a prey to diverse absurdities of thought as well as practice, some of which were the lively play of man's fancy and were acknowledged as such, whereas others were referred to as originating with gods to whom human hands gave shape. Thus did the human intellect grope about in the dark before the advent of Islam. With Islam it attained maturity and freedom from this hotchpotch of nonsense, symbolized in these so-called gods, the Jewish traditions, and the imbecilities of the Christian church, and was once again brought back to the folds of True Faith and True God.

伊斯兰教所用的术语非常简明，其教义也很容易理解、领会并信服。它邀请人运用上天赋予他的各种能力，尽可能充分地理解周围的生活。因此，伊斯兰教并不认为理性与宗教之间，或者说科学与宗教之间，存在着天生的敌对关系。它不强迫人在信仰真主之前先去相信那些荒谬的东西，也不迫使人为了接受科学事实而放弃对真主的信仰。 更进一步，伊斯兰教以清晰而明确的言辞告诫人：正是真主，并且唯有真主，以其无限的慈悯，使地上的万物都服从于人；通过科学探索所发现的一切事实，以及由此给人带来的物质利益，实际上都是真主的恩赐。人应当为此感谢真主，并努力成为这样一位至慈至仁的主人所喜悦的忠诚仆人。因此，伊斯兰教把知识与科学视为信仰的组成部分，而不是把它们看作与真正的信仰本质对立的邪恶之物。

Islam uses a very simple terminology. Its teachings are very easy to understand, perceive and believe in. It invites man to make use of the faculties given to him and try to acquire the fullest possible understanding of life surrounding him. It does not as such admit of any inborn hostility between reason and religion or, for that matter, between science and religion. It does not force man to believe in silly stuff as a prior condition to his belief in God. Nor does it compel him to renounce his God so as to be able to admit of scientific facts. Not Content with this, Islam impresses upon man in clear and unequivocal terms that it is God and God alone Who has in His immense mercy subjected all the things on this earth to man, and that all the facts that are discovered by scientific exploration or the material benefits that flow there from to man, are in fact a blessing of God, for which man should other his thanks to God, and strive hard so as to become a worthy slave of so Merciful and Beneficent a Master. Thus Islam holds knowledge and science as a part of faith rather than regard these as an evil intrinsically opposed to genuine belief in God.

上述困扰人类的种种问题，至今仍未得到解决；人类更高的真正目标，也尚未实现。人类仍然饱受各种愚昧之苦，仍在暴君与独裁者的统治下呻吟，距离摆脱兽性与感官享乐的沉重压迫还十分遥远。伊斯兰仍有一项伟大而光荣的使命有待完成。

None of the above-mentioned problems staring mankind in the face' have yet been resolved: the higher real human objectives are yet to be realized. Mankind is still the victim of various imbecilities, it still groans under tyrants and dictators and is yet far from being free from the oppressive demands of anima1ism and sensual pleasures. Islam has still a great and glorious part to play.

当今世界上的居民，仍有一半如往昔一样崇拜偶像。例如，印度、中国以及世界上其他许多有此类人居住的地方便是如此。其余约一半的人则崇拜另一种神祇，它对人们的思想和情感产生了同样巨大、甚至更为糟糕的败坏影响，使他们进一步偏离正道。这个神祇便被称为现代科学。

One half of the inhabitants of the world of today remain idol worshippers as ever. As an instance we may refer to India, China and a great many other parts of the world that are inhabited by such people. The remaining half or thereabout dotes on still another type of deity that has exercised as great, nay a far worse, corrupting influence on men's thoughts and feelings carrying them still further away from the right path. It is this very deity that is styled Modern Science.

科学是一种强大的工具，帮助我们增进对周围事物的认识。因此，它在成就方面有着令人瞩目的记录。然而，所有这些杰出的成就都被西方人的一个致命错误所玷污：

Science is a powerful instrument to help us increase our knowledge of the things around us. As such it has an impressive record of achievements to its credit. All these brilliant achievements were, however, vitiated by one fatal mistake of the westerners:

他们将科学奉为至高的神，宣称唯有它才有权获得人类的崇拜与顺服。如此一来，他们便自我封闭，除了经验科学所认可的途径外，断绝了获取知识的一切其他方式。结果，人类非但没有更接近其真正的目标与归宿，反而越走越远。

they installed science as supreme God declaring that it alone had the right to claim the adoration and submission of man unto it. Thus they denied themselves all means of acquiring knowledge save that recognized by empirical science which let humanity wander farther away rather than bring it nearer to its real objective or destination.

因此,人类本可极其广阔的努力与进步的范围,却因一切经验科学所必然带有的局限而被大大缩小。因为在某些情况下,经验科学所关注的仅仅是物质,其范围可能比人的内在能力狭窄;它也可能无法飞得比人本可企及的更高——人不只是借助理智之翼,还借助其灵性所赋予的双翼,从而更接近其造物主,同时使他能够获得对终极实在更为健全、更为正确的理解。

Consequently the otherwise vastly immense range of human endeavor and progress was shrunk small with the limitations such as all empirical sciences entail. For, in some cases it is just possible that the scope of empirical science, concerned as it is with mere matter, may be narrower as against the inherent capacities of man or it may not be able to soar higher than man is otherwise capable of with wings not of intellect alone but with those lent him by his spirit as well, bringing him nearer to his Creator and enabling him at the same time to obtain a far sounder and more correct understanding of the ultimate reality.

科学的拥护者还宣称，仅凭科学就能让人认识这个宇宙和生命的奥秘：因此，只有科学所支持的东西才是真的，其余的都是废话！然而，他们在作出这种论断时却忽略了一个事实：科学虽然成就辉煌、令人瞩目，但仍处于起步阶段，对许多事物的真假与否始终十分谨慎、不轻易下结论，原因很简单——它无法深入实在的核心，只能对其进行表面的勘察。尽管如此，它的信徒们仍然大声叫嚷，以十分权威的口吻告诉我们：世上不存在人的灵魂。他们否认人受限于自身感官的局限，永远无法与未知接触，也无法通过心灵感应①或梦境获得哪怕一瞥。他们否定这些，并非因为已经证明它们只是幻觉，而仅仅是因为实验科学借助其不完备的工具，尚未能探明其奥秘，因为真主乐意将这些事物保留在人类感知领域之上和之外。然而，这些事物属于人的观察所不能及的更高层次，这一事实便足以让这些人对其转身离去，其中一些人还急于向等待的世人宣布：世上根本不存在人的灵魂。

The protagonists of science also claim that science alone can introduce man to the secrets of this universe and life: hence, only that which is upheld by science is true; the rest is all trash! But while making such a statement they overlook the fact that science with all its brilliant and impressive record is still in its infancy and ever hesitant to commit itself as regards the veracity or supposititiousness of many things for the simple reason that it cannot penetrate deep into the heart of reality beyond effecting a mere superfluous survey of it. But still its votaries clamor and tell us with a very authoritative air that there is no such thing as human soul in existence. They deny that man, confined as he is within the limitations of his sensory organs, can ever have any contact with the Unknown -nor get even a glimpse of it through telepathy1 or dreams. They repudiate all these not because they have proved them to be mere illusions but simply because the experimental science with its inadequate instrument has not yet been able to fathom their mystery, as it pleased God to reserve these as something above and beyond the field of human perception. That it belongs to a higher order of things not subject to man's observation was, however, sufficient to make these gentlemen turn their backs on it, some of them hurrying forward to announce to the waiting world that there was no such thing as human soul in existence.

这样看来，人今天所陷入的那种“开明的无知”，恰恰表明他何等迫切地需要伊斯兰，来吹散今天这些“科学”的蛛网，以及从遥远过去承袭下来的愚昧。拜偶像曾是人类愚蠢表现出来的旧形式；崇拜科学则是它最新的版本。

Such then is the "enlightened ignorance" man suffers from today, which shows how desperately he stands in need of Islam to blow away these "scientific" cobwebs of today as well as the imbecilities inherited from a remote past. Idol-worship was the older form wherein human folly found expression: the cult of science-worship is its latest version.

为了解放人类的理性与精神，这两种需要都必须被摆脱。正是从这一视角出发，伊斯兰教显现为人类唯一的希望，因为唯有它能够恢复宗教与科学之间的和平，使当今这个饱受困扰的世界重新找回安宁与和谐——而这个世界已因当下占主导地位的西方那种扭曲的生活态度而失去了它们；它也能防止人的理性与直觉之间、人对知识的渴求与对真主的渴慕之间出现无法调和的对立。

To liberate human reason and spirit, both of these needs must be shaken off. It is in this perspective that Islam emerges as the only hope for humanity, for it alone can restore peace between religion and science, bring back once more the tranquility and concord to this distressed world of today that has lost them through the perverted attitude towards life of the dominant West, forestalling an irreconcilable antagonism between man's reason and intuition, between his desire for knowledge and a craving for God.

历史上，现代欧洲文明是古希腊文明的后裔，这一文明经由罗马帝国传承给了现代欧洲。在这一希腊文明中，人与神的关系被视为相互对立、彼此敌视。因此，人类所探明的奥秘，或他在这个世界上碰巧获得的美好事物，都被看作是他从这些善妒却又无能为力的神明手中强行夺取的东西；若神明能够，便会禁止并收回这一切。从这一角度看，人类的科学成就不过是他对诸神所取得的征服的另一种说法，是他以一种近乎报复的方式赢得的胜利，因为神明并非心甘情愿地让出这些，而只是勉强为之。

Historically the modem European civilization is the descendant of the ancient Grecian civilization bequeathed to modern Europe by the Roman Empire. In this Grecian civilization the relations of man to his gods were viewed as of mutual antagonism and active antipathy. Thus the mysteries that human endeavor lays bare or the good things that he happens to lay his hands on in this world were viewed as something he forcibly wrenches from these jealous but ineffectual gods, who would ban and take back all these if they could. Viewed in this light, the scientific achievements of man were just another name for his conquests that he won against his gods with a vengeance as they did not allow these willingly but only grudgingly.

这种有害的希腊文化精神至今仍渗透在现代西方的潜意识之中，有时它在对事实的解读上也表现得十分明显。

It is this very pernicious spirit of the Grecian culture that still pervades the subconscious of the modern West. It is manifest sometimes in its interpretation of facts.

与希腊精神一脉相承，现代西方将科学对自然现象的胜利，视为人从某种神秘的至高力量手中夺得的珍贵奖品，由此逐步使自然服从于人。这种态度也体现在现代西方对待上帝的态度之中。它认为，唯一能使人向上帝俯首的，只是人自身的软弱感。然而，人在科学各个领域每迈出一大步，就把自己提升到更高的存在境界，使他更接近神性，直到最终能够解开生命的一切奥秘，甚至创造生命本身（这正是现代科学家的执念），从而与那被称为上帝的存在平起平坐！那时，他便不再觉得有必要向看不见的上帝俯首，因为他自己将被提升到与上帝同等的地位。

True to its Greek spirit the modern West speaks of the victories of science over physical phenomena as a coveted prize that man wrenched from the hands of a mysterious Higher Power subjecting thereby nature to him gradually. It may also be perceived in the attitude of the modem West towards God. The only thing that makes man prostrate himself before God, it says, is his own sense of weakness. But each big stride that man takes forward in the various fields of science raises him to a higher plane of being-brings him nearer to godhood-till in the end he should be able to unravel all the mysteries of life, create life itself an obsession of the modern scientist-and thus come on a par with that Being called God! Then he will no longer feel compelled to prostrate himself before an unseen God, for he shall then himself be raised to the position of one.

这是当今西方目前所患的最危险的疾病。它毒害了整个生活。人类四分五裂，彼此对立，一部分人与另一部分人相互敌对。和平。

This is the most dangerous malady that the modern West suffers from at present. It has poisoned all life. Humanity is torn and divided, one part set against the others. Peace.

和谐与宁静已变得罕见。然而，仍有最后一线希望。

harmony and tranquility have become rare phenomena. But still there is one last hope:

那就是伊斯兰教。愿人类转向这神的话语，因为唯有它能将人类从无神的西方所带来的毁灭中拯救出来。伊斯兰教赋予人一种健全的人生观，告诉他：他所获得的任何知识，或他所享有的物质或精神上的益处，实际上都是慈悯的真主赐予他的恩典。只要他将所获得的知识用于为人类服务，真主便会喜悦于他；伊斯兰教的真主绝不会因其受造物追求知识而发怒，也绝不会因他们可能挑战祂的权威或与祂争竞而有丝毫的忧虑；只有当人滥用其科学知识，将其变为折磨他人的工具，或对同胞施加侵害时，祂才会被激怒。

that is Islam. Let humanity turn towards this word of God, as this alone can save it from the doom brought on it by the Godless West. Islam equips man with a sound outlook upon life telling him that whatever knowledge he acquires or the material or spiritual benefits he enjoys are in fact so many gifts to him of a Beneficent God. And that He is pleased with man so long as he employs the knowledge thus acquired in the service of mankind, and that God of Islam does never get angry with His creatures for their aspiring after knowledge, nor does He have any fear whatsoever of them that they would challenge His authority or vie with Him; and that He is provoked to anger only when man abuses his knowledge of science and makes it a means to torment others or commits aggression against his fellowmen.

因此，伊斯兰不仅确立了和平与和谐，也使人类摆脱了暴政与压迫。就这一点而言，当代世界的景象并不比一千三百多年前更好，那时伊斯兰将世界从一切虚假的神明中解放出来。暴政依然以傲慢的国王、肆无忌惮的煽动者和冷酷无情的资本家的面目横行于世。这些人一如既往地忙于吮吸千万劳动者的血汗，奴役他们，并利用他们的无助与悲惨处境牟取资本。还有另一类独裁者，以火与剑统治，篡夺民众的自由，却到处高喊自己不过是执行人民或无产阶级意志的工具。

Thus Islam establishes not only peace and harmony but also rids mankind of tyranny and oppression. The contemporary world presents in this respect no better view than it did thirteen hundred years ago, when Islam freed it from all false gods. Tyranny still struts abroad in the guise of haughty kings, insolent demagogues and heartless capitalists who are busy as ever in sucking up the blood of the working millions, subjugating them and making capital out of their helplessness and miserable plight. There is still another class of dictators who rule with fire and sword, usurp peoples' liberties and go about chanting that they are merely instruments in enforcing the people's or the proletariat's will.

关于伊斯兰帮助人类摆脱所有这些枷锁的论断，可能会有一些读者提出疑问：既然如此，伊斯兰为何不把它自己的信徒从某些统治者的专横暴政中解放出来？这些统治者剥夺了他们的一切自由，并以伊斯兰的名义使他们遭受最令人厌恶的羞辱与耻辱。对于这样的读者，我们想指出：这些独裁者虽然假借伊斯兰之名，但伊斯兰实际上远未在他们的统治之下掌权，也未对他们行使任何控制或约束。他们属于真主自己所宣示的那一类人：

The assertion that Islam helps humanity shake off all of these shackles may occasion some readers to ask: why does not Islam then liberate its own followers from the oppressive tyranny of some of their rulers who have usurped all their liberties and exposed them to the most revolting forms of disgrace and dishonor in the very name of Islam? To such readers we would like to point out that though these dictators exploit the name of Islam yet Islam is far from being in power in their domains or exercising any control or check over them. They belong to the class about which God Himself has declared that:

"……而那些不依据真主所降示之法来判决的人，他们便是不信道者"（5:44）。 Note: The rules say to write "God" as the Chinese word for God, not "Allah". Following that, the translation uses 真主 (the Chinese word for God), and the Qur'an verse is rendered as a quotation with its reference.

..And those who do not rule in accordance with what is revealed by God, are disbelievers" (v: 44).

而这也是:

And that:

不然！指你的主起誓，他们直到让你裁决他们之间的纷争，并且对你所裁决的事心中不感到窒碍，全然顺服，才算真正信仰。（4:65）

..But no! By your Lord! They do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission" (iv: 65).

我们呼吁世人以之为人生指南的伊斯兰，与当今东方某些穆斯林统治者冒用这一名称所推行的，并不是同一回事。他们对神圣律法既不尊重，也不重视，常常毫不犹豫地随意违背它。因此，在处理国家事务时，他们并不觉得有必要忠于它：有时采用从某个欧洲国家借来的人造法律，有时则依自己的需要或一时的心血来潮而援用神圣律法。他们由此对神圣律法和世人都犯下了不义，因为他们无论从哪一方面取法，所取的都不是依他们自己认为正确的东西，而只是那些可以服务于其个人野心、贪欲或私欲的东西。

The Islam that we call upon our fellowmen to adopt as their guide in life is not one and the same thing as that passed off under this name by some Muslim rulers of today's East. They have no respect or regard for the Divine Law as they seldom hesitate in breaking it at will. Thus when deciding their affairs they feel no need to be faithful to it following sometimes a man-made law borrowed from some European country and sometimes the Divine Law as may suit their needs or whims at the time. They are thus guilty of injustice towards both, towards men as well as God, for they choose from either side not what is right according to them but only that which might serve their personal ambitions, greed or lust.

我们所熟知的伊斯兰,乃是那种能将傲慢的君王和横暴的暴君从他们高傲的权位宝座上拉下来的力量。它使这些人与其他男男女女一样服从天法,或者将他们彻底除去,正如经文所说:"至于泡沫,它便消逝而成为无用之物;至于那对人类有益的,它便留存于大地上。"(13:17)

The Islam that we know of is rather that which jolts down the haughty kings and insolent tyrants from above their proud seats of power. It makes them subject to the Divine Law along with other men and women or does away with them once for all, for "... .As for the scum, it passes away as a worthless thing, and as for that which profits the people it tarries in the earth” (xiii: 17).

在这种伊斯兰的领域之内，也因此之故，不会有暴君，因为伊斯兰不容许任何暴政，也不允许任何人奴役他人或将其意志强加于人，唯有真主及其使者的命令除外，他们所命令的只是善与公正。在这样的社会中，统治者作为其对人和对真主的义务的一部分，必须执行神圣的律法，否则他就不再有合法的权利要求臣民的服从。在这种情况下，臣民可以合法地不遵从他的命令。第一任哈里发艾布·伯克尔（愿真主喜悦他）曾明确宣布过这一点，他说："只有当我在你们之事上服从真主时，你们才应服从我；如果我偏离了对真主的服从，那么我的命令对你们就不再具有约束力。"因此，在伊斯兰中，统治者对公库或国家立法的干预权，并不比最卑微的臣民更多。此外，在这样的伊斯兰领域中，任何人都无权统治他人，除非他经由自由、公正、无偏的选举，被其他成员自愿托付以权威之位，且选民除正义、德行与端庄之外不受任何其他限制。

In the domain of this Islam and as a consequence thereof, there shall be no tyrants as it countenances no tyranny, nor does it allow any man to subjugate others or impose upon them his will, save that of God and His Apostle who command but that which is good and just. The ruler in such a community shall, as a part of his obligations towards men and God, be required to enforce Divine Law failing which he may no longer have any lawful claim to his subjects' obedience. They may in such a situation quite lawfully disregard his orders. This was explicitly stated by the first Caliph, Abu Bakr (may God be pleased with him) when he said that "Obey me only so long as I obey God with respect to you; and if I should happen to deviate from God's obedience, then in that case my obedience shall no longer be incumbent upon you", As such the ruler in Islam has no more right to tamper with the Public Exchequer or state legislation than the lowliest of his subjects, Moreover none would in such a domain of Islam have any right to rule others except after his election to a post of authority that the other members might have willingly devolved upon him in a free, just and impartial election with no checks on voters save those of justice, virtue and decency.

这样一个伊斯兰国家不仅会将其公民从国内的一切暴君统治下解放出来,还会保障他们的自由,使其免受任何外来侵略,无论这种侵略是帝国主义式的剥削,还是对此种剥削的威胁。这是因为伊斯兰本身就是一种充满荣耀与力量的宗教,因此它不能容忍人们向帝国主义这一虚假之神俯首称臣、自我贬抑。伊斯兰为人类规定了一套非常简单的生活准则。它激励人们竭力追求造物主的喜悦,将自己的意志交付于祂的意志,遵循祂的诫命,并动用自己所拥有的一切资源,去对抗帝国主义与暴政这一可憎的幽灵。

Such an Islamic State will not only liberate its citizens from all tyrants at home but shall safeguard their freedom against any out side aggression as well, whether it be in the form of imperialistic exploitation or a threat of it, This is so because Islam itself is a religion of glory and power and as such it cannot tolerate that men should degrade themselves by prostrating at the feet of the false god of imperialism, Islam prescribes a very simple code of life for man. It exhorts him to strive hard to gain the pleasure of his Creator, surrender his will to that of His, follow His commandments and come forward with all the resources at his disposal to fight against the damned specter of imperialism and tyranny.

因此,让人们转向伊斯兰吧,因为现在正是所有人聚集在它的旗帜之下的时候,以便从地球表面扫除帝国主义的一切残余。人类从这个仍然笼罩着世界舞台的幽灵的钳制中解放自己的唯一希望,就在于此。这是通往真正自由的道路,这种自由不容许任何奴役,保障所有人的思想、行动、财产和宗教自由,并严加维护他们的尊严与荣誉。唯有如此,我们才能成为配得上我们的真主的穆斯林——我们崇拜的对象,我们行走在祂的道路上,这是祂为我们所选择的道路:"今天,我已为你们完成了你们的宗教,使我对你们的恩惠圆满,并为你们选择伊斯兰作为宗教。"({五:3})

Let men, therefore, turn towards Islam for right now is the time that all should flock together under its standard so as to sweep off from the face of the earth all the vestiges of imperialism. Therein lies the solitary hope of humanity of freeing itself from the clutches of this specter that still clouds the world scene. Here is the way to real freedom such as allows of no serfdom, promises all men freedom of thought, action, property and religion jealously safe guarding their integrity as well as honor. For only thus can we become Muslims worthy of our God, the object of our adoration in Whose path we tread, the path He chose for us: "This day have I perfected your religion for you and completed My favor on you and have chosen for you Islam as religion" (v: 3).

这样一场如此彻底的改革，由伊斯兰所推动，绝非局限于穆斯林社群的狭隘事务，相反，它本质上具有普世性。对于今天这个饱受内战之苦、又有一场更加可怕的第三次世界大战阴云笼罩的世界而言，它不过是一份福祉。

Such a radical reformation effected by Islam is by no means a parochial one confined to the Muslim community alone, but is, on the other hand, by its very nature universal in character. It is nothing Jess than a blessing for the world of today afflicted as it is with internecine wars, with a still another and far molt: terrible third world war looming large on the horizon.

当今世界分裂为两大势力集团——资本主义集团与共产主义集团，二者彼此对立，为争夺世界市场和地球上的重要战略要地而展开殊死斗争。然而，尽管二者存在种种分歧，它们在本质上仍是同一种东西，因为两者在思想上都是帝国主义的，都企图奴役世界上的其他民族。出于这一目的，两者都急于攫取尽可能多的资源，包括人力资源和物质资源。在它们眼中，其他人类不过是一件件可以随意处置的财物（它们称之为“人力”），或者只是实现其罪恶图谋的工具。

Today's world is divided into two big power blocs-the capitalist and the communist blocs, each set against the other in a deadly struggle for the capture of world-markets and important strategical points on the globe, They, however, despite all their differences still remain one and the same thing as both are imperialistic in outlook and are out to enslave other peoples of the world. With this end in view they are both anxious to capture the maximum possible resources, human as well as material. Other human beings are in their eyes no better than so many chattels (man power they call it) or mere tools with which to realize their nefarious designs. .

如果伊斯兰世界整体上起而反抗现代帝国主义列强的野蛮暴政——事实上它正朝这个方向发展——它就能有效地结束那些对世界安全与和平构成严重威胁的国际对抗与纷争。穆斯林国家只要团结一致，便可很容易地组成自己的一个力量集团。得益于其优越的地理位置，这样一个由穆斯林国家组成的力量集团将掌握世界各国之间均势的关键，因为它恰好处于新旧两个世界之间。届时，它们便可以依照自身的共同利益，自由地在这一方或那一方之间作出选择，而不必为东方或西方的帝国主义效力。

If the world of Islam should, as a whole, rise against the barbarous tyranny of the modern imperialist Powers-as it is in fact on the way to it-it can effectively end all international rivalries and bickerings that constitute so dangerous a threat for world security as well as peace. The Muslim countries can by closing their ranks very easily form a power bloc of their own. Thanks to its excellent geographical position, such a power bloc of Muslim nations would hold the key to a balance of power in the comity of world nations, situated as it would be midways between the old and the new world. They will then be free to choose sides with this or that party in keeping with their own collective interests rather than serve those of the Eastern or the Western imperialism.

伊斯兰是人类唯一的未来希望，它在当前的思想斗争中胜出，是人类获得拯救的唯一保障。然而，伊斯兰的胜利对人类的未来固然至关重要，它的实现也绝非虚无缥缈的幻想。

Islam is the only future hope of humanity, and its victorious emergence out of the present ideological warfare 'is the only guarantee of man's salvation. But important as the triumph of Islam is for the future of mankind, its realization is also not a mere illusion.

要实现这一点，只需要那些已经身在伊斯兰之中、并忠诚于它的人，此刻立誓为它的荣耀与胜利而奋斗。为此，他们无需任何来自外部的帮助。对现代人而言，伊斯兰的这种胜利，意味着消除那始终笼罩着人类、即将爆发的世界性大战阴影；意味着不再有精神崩溃，不再有身体或心理上的紧张，实际上意味着幸福的家庭和幸福、和平的世界。

For, it can be effected if the people who are already in its fold and profess loyalty to it should right now pledge themselves for its glory and triumph. For this purpose they may not stand in need of any help whatever from outside. Such a triumph of Islam would, for the modern man, mean the abolition of the ever-menacing shadows of an approaching worldwide conflagration; it would mean no nervous breakdowns, no physical or psychological tensions, in fact a happy home and a happy, peaceful world.

然而，还有另一个方面值得考虑。现代西方在科学领域取得了巨大成就，但在人性领域，它依然像从前一样野蛮和落后。在它的主导下，科学不断进步，人却远远落在后面，逐渐丧失了对人类生活中更高价值的尊重。现代文明重物质而轻精神，重感官享受而轻灵性追求，结果是个人更加看重自己的私人享乐和自身利益，而不是为了公共福祉而奋斗或牺牲。这正是我们看到现代人如此沉溺于感官享乐的原因。这种状况很难称得上是人类的进步或人性的提升，因为它不仅意味着物质进步和科学发展，也意味着人从其压迫性的动物欲望的支配中解放出来。正是在这里，伊斯兰教发挥作用：唯有它，才能使人真正进步，真正达到高尚。

There is, however, yet another aspect of the matter too. The Modern West has achieved tremendous successes in the field of science, yet in the field of humanity it remains as savage and backward as ever. Under its dominance science advanced but man lagged far behind gradually losing all respect for the higher values in human life. Modern civilization stressed matter more than spirit, attached more importance to sensuality rather than spirituality with the result that the individuals have come to attach far more importance to their personal pleasures and selfish interests than strive or suffer for the common weal. That is why we find the modern man so engrossed in his sensual pleasures. Such a state of affairs can hardly be termed as man's progress or humanity's advancement, for it means not only material progress and scientific advancement but man's freedom from the dominance of his oppressive animal appetites as well. It is here that Islam steps in; it alone can make man progress and be really advanced.

进步并不等同于拥有快速飞行的飞机、原子弹、收音机或耀眼的电灯，正如一些误入歧途的人所以为的那样。这些东西并不能作为衡量人类意义上进步的标准。进步的标准，毋宁说应当是：人是被自己的动物性欲望所支配，还是能够控制并约束这些欲望？

Progress is not synonymous to having fast-moving planes, atom bombs, radios or dazzling electric lamps as some misguided people seem to think. These things offer no criterion to judge progress in human terms. The criterion of it would rather be: whether man is dominated over by his animal appetites or he controls and keeps them in check?

他是否有能力超越这些盲目的欲望，还是说他只是任凭放纵的欲望摆布的玩物？如果他仍然不过是这些欲望的奴隶，那么他远未取得任何真正的进步或提升。在这种情况下，尽管他在科学与知识领域取得了惊人的成就，他仍可被恰当地称为一个作为人的可悲失败者。

Has he the capacity to rise above these blind passions or is he a mere plaything in the hands of his unruly passions? If he is still no better than a mere slave to these then he is far from having achieved any real progress or advancement. He may in such a case be rightly called a miserable failure as a man, not withstanding his astounding conquests in the field of science and knowledge.

这一标准并非宗教或道德任意杜撰的权威准则。它也不是一种幻想，而是一个事实，历史为其真实性提供了充分的见证，因为它根植于人的本性和终极实在之中。没有哪个民族在沉溺于此世的奢靡与享乐之后，还能保持其力量、荣耀与权势，并为人类的福祉与进步作出贡献。是什么使古希腊这个昔日骄傲的国家衰落，又是什么使伟大的罗马帝国覆亡？古代波斯的荣耀，以及阿拔斯王朝末期伊斯兰世界的辉煌，又是如何黯淡下去的？最后，我们难道不还记得，腐败的法兰西共和国在其民众全然沉迷于肉体享乐的情况下，在上一次世界大战中的遭遇吗？它们几乎立即向敌人投降了。

This criterion, however, is not an authoritative one arbitrarily fabricated by religion or morality. It is not a vision but a fact to the veracity of which history bears ample witness as it is well grounded in the human nature and ultimate reality, for no people have ever been able to retain their strength, glory and power and contribute towards the welfare and advancement of human race once they fell a prey to the extravagances and luxuries of this life. What was it that brought the proud Greece of ancient times low, and the Great Roman Empire? How was it that the glory of ancient Persia and that of the Islamic world towards the end of the Abasside period fadedout? And lastly, don't we still remember how the corrupt French Republic with its people wholly engrossed in bodily pleasures fared in the last World War? They surrendered to their enemies almost immediately.

他们连敌人的一次打击都抵挡不住,因为他们更看重个人的享乐,而不是保卫祖国。他们更关心如何使人口过度密集、拥有优雅舞厅的巴黎免受敌人炮火的袭击,却无心思考挽回这个曾经骄傲而勇敢的民族的良好声誉与荣誉。

They could not withstand even a single blow of their enemy as they cared more for their personal pleasures than they were interested in the defense of their homeland, They were more concerned with the safeguard of their overpopulated Paris with its elegant dancing halls from the enemy shells than have any thought of redeeming the good name and honor of their once proud and brave nation.

有些见识不足的东方人，有时也会把美国当作沉溺于世俗享乐的例子来谈论，却又承认它强大而伟大，拥有世界上最高的物质产出。但这些人忘记了，无论从精神还是物质意义上说，美国仍是一个年轻的国家。众所周知，在青春时期，潜伏疾病的影响几乎难以察觉，因为躯体般的政体仍然充满活力，完全能够抵御疾病的外在表现。

At times America is also referred to by some misinformed people in the East as an example of a nation steeped in worldly pleasures, yet powerful and great with the highest material output in the world. But these people forget that America is yet a young nation in the spiritual as well as material sense of the word. And, as all know, youth is the period when the effects of an insidious disease are hardly detected, for the body-politic is still vigorous enough and fully capable of checking the outward manifestations of the disease.

但是，一双敏锐的眼睛不会被这样一个民族表面的健康与青春活力所迷惑，因为它能清楚而确凿地看到，在其光鲜外表那层薄纱之后，致命疾病的种种征兆。美国并非这一规律的例外，下面两则新闻可以说明这一点，它们是不久前见诸报端的。它们还表明，尽管科学取得了种种进步，但就改变人性的根本而言，科学依然毫无效力，因为科学本身也是神的法则的一部分——"你们将永远看不到这法则有任何改变"。

But a penetrating eye may not be deceived by the apparent health and youthful vigor of such a people, as it observes all the symptoms of the fatal malady distinctly and unmistakably behind the thin veil of its resplendent exterior. That America is no exception to the rule may be illustrated by the following two news items appearing in the papers some time back. They also show that science, despite all its progress, is still as ineffectual as ever so far as effecting any basic change in human nature is concerned, for science is itself a part of God's Law-"the law wherein ye shall never witness a change".

美国国务院据报道解雇了三十三名员工，因为他们被发现道德操守低劣，并被指控向敌人泄露国家机密。

The first news item describes that the State Department of America gave sack to thirty-three of its employees as they were found of a loose moral character and guilty of betraying state secrets to their enemies.

第二条新闻声称,有十二万名美国军人逃离了武装部队。考虑到美国武装部队的总兵力,以及这是一个仍处于青年时期、同时又渴望世界领导地位和统治权的国家,这个数字相当可观。

The second news item purports to the effect that one hundred and twenty thousand American military men deserted the armed forces. This number is a fairly large one considering the total strength of the American armed forces and the fact that they belong to a nation still in its youth that also aspires for world leadership and domination.

这仅仅是开始。如果美利坚民族继续保持目前这种对待生活的物质主义态度，随之而来的其余部分以及不可避免的种种后果必将接踵而至。

This is just the beginning. The rest and the inevitable needs must follow if the American nation persists in its present materialistic attitude towards life.

然而这只是全貌的一面。另一面则表明，尽管美国的物质产出居于最高之列，且国家相对年轻、人力和土地资源极其丰富，这个民族在原则和更高的道德价值领域却异常贫瘠，原因在于它作为一个民族，完全沉溺于肉体享乐，在这方面几乎从未超越纯粹动物性的层面。美国对黑人施行的残酷对待，表明这是一个精神上不健全、人性水准低得可悲的民族。世界若俯身追逐动物性的欲望、崇拜这些欲望，就绝不可能获得进步。

However this is just one aspect of the picture. The other side shows that notwithstanding its highest material output, its relative youth and vast resources in men and land, the American nation has proved singularly barren in the world of principles and higher moral values due to the fact that it is, as a nation, wholly engrossed in physical pleasures and in this respect has seldom been seen rising higher than the purely animal level. The savage treatment meted out to the negroes in the United States represents a nation spiritually unsound with a plane of humanity miserably low. Surely the world can never progress by stooping low for the gratification of animal appetites-by worshipping them.

这幅景象确实令人痛心，但当今世界仍有一线希望，那就是伊斯兰教。一千三百年前，它把人类从兽性欲望的暴政下解放出来；如今，它再次成为人类摆脱情欲枷锁的唯一希望，使人类能够将其全部才能投入到追求更高的精神境界、在生活中弘扬美德与善行之中。

This is indeed a very distressing picture of today's world but still there is one redeeming factor that is Islam. It freed mankind from the tyranny of animal appetites thirteen hundred years ago; now again it is the only hope for mankind to shake off the shackles of lust and be free to direct all its faculties to reach a higher spiritual plane and propagate virtue and goodness in life.

不要让任何人说伊斯兰的复兴是不可能、毫无希望的事业。人类在过去已经无可置疑地证明，它完全有能力超越纯粹的动物层面。过去曾经可能的事情，现在也必然仍然可能，因为人类的本性自那时以来并未发生任何改变。人类世界在当时已经堕落到与现在同样低的程度，同样沉溺于感官享乐，正如它目前看上去的样子。它的现在与过去之间，除了外在可见的奢靡形式，或所沉溺的奢侈品的名称之外，并没有什么不同。古罗马在道德上的败坏，并不逊于其现代的对应者——巴黎、伦敦以及美国的各大城市。

Let none dare say that the revival of Islam is an impossible and hopeless undertaking, as the human race has in the past proved beyond any doubt that it is quite capable of rising above a purely animal level. And surely what once was possible in the past needs must still be possible in the present, for mankind has temperamentally not undergone any change ever since. The world of humanity had sunk then, as now, to quite as low level and was as much taken up with sensual pleasures as it at present seems to be. There is no difference between its present and past save the outwardly visible forms of voluptuousness or the names of the luxuries indulged in. Ancient Rome was no less rotten morally than its modern Counterparts-Paris, London and the cities of America.

同样，在古代波斯，性放纵的混乱程度就如同今天人们所联想到的共产主义国家一样严重。正是在这样的历史背景下，伊斯兰教被启示给世界。它带来了彻底的变革，将人类从道德堕落的深渊中拯救出来，赋予人类生命崇高的目的、活力与动力，并注入一种为真理与善良而努力奋斗的精神。在伊斯兰之下，人类欣欣向荣、繁荣昌盛，并由此兴起了一场涵盖东方与西方的充满活力的思想与精神运动。没有任何邪恶与祸乱的力量敢于阻挡伊斯兰的前进步伐，其结果是人类生活的整体面貌发生了根本性的转变。因此，伊斯兰世界在很长一段时间里成为了世界上光明、卓越与进步的源泉。 在其统治的漫长时期里，伊斯兰世界从未在物质、智识或精神上落后，原因很简单：它不鼓励道德败坏、性放纵或无神论。其信徒在人类活动的各个领域都被视为善良与卓越的典范，直到他们在生活中不再体现伊斯兰崇高而高尚的理想，沦为自身私欲与兽性欲望的奴隶。那时，他们所有的荣耀与权力便随之终结，这是依照上主不可更改的律例而发生的。

Similarly, in ancient Persia sexual anarchy was as rank as is at present associated with the communist Countries. It was in this historical perspective that Islam was revealed to the world. It brought about a complete change, lifted mankind from the abyss of moral degradation, gave human life a lofty purpose, dynamism, movement, and infused into it a spirit to strive hard in the way of truth and goodness. Humanity under Islam flourished, prospered and there was set afoot a dynamic intellectual and spiritual movement that encompassed the East as well as the West. No forces of evil and mischief dared check the onward march of Islam with the result that the whole out look of human life was radically transformed. Thus the world of Islam became the headspring of light, excellence and progress in the world for a long time to com" During this long period of its dominance never did the Islamic world find itself lagging behind materially, intellectually or spiritually for the simple reason that it did not encourage moral corruption, sexual anarchy or Godlessness. Its followers were looked upon as symbols of goodness and excellence in all spheres of human activity till they ceased to reflect in their lives the noble and exalted ideal of Islam and became mere slaves to their whims and animal desires. It was then that all their glory and power came to an end in accordance with the immutable law of God.

现代伊斯兰运动仍在不断壮大,它从过去汲取力量,同时利用一切可用的现代资源,并将目光投向未来。它蕴藏着巨大的潜力,因此拥有光明的前景,因为它完全有能力再现伊斯兰教曾经创造过的那一伟大奇迹:使人超越动物性的享乐而向上提升,双脚牢牢踏在大地上,目光却越过诸天,投向远方。

The modern Islamic movement that is still gathering force derives its strength from the past and makes use of all the modern available resources with its gaze fixed on the future. It has great potentialities and as such has a bright future ahead, for it is fully capable of performing that great miracle which has once been already effected by Islam making man look higher and beyond animal pleasures with his feet planted firmly on the earth and with his gaze fixed beyond the heavens.

这并不意味着伊斯兰教仅仅是一种精神信条，或只是一种道德呼吁，也不只是对天地王国的理智探究。它是一套切实可行的生活准则，全面涵盖世俗事务。没有任何事情能逃过它敏锐的审视。它关注将人们联结在一起的各种关系模式，无论这些关系属于政治、经济还是社会领域；它通过规定适当的法律来规范这些关系，并在人类生活中加以贯彻。其最突出的特点，在于实现了多方面的独特和谐：个人与社会之间、理性与直觉之间、实践与崇拜之间、大地与天堂之间、今世与后世之间的和谐，并且所有这些都被完美地融合在一个和谐的整体之中。

This does not, however, mean that Islam is a mere spiritual creed, or a plea for morality, or just an intellectual research in the kingdom of heavens and earth. It is a practical code of life that fully embraces worldly affairs. Nothing escapes its penetrating eye. It takes notice of all the diverse patterns of relationships binding men together irrespective of the fact that such relationships fall under the political, economical, or social heads; regulates them by prescribing suitable laws and then enforces them in human life, the most out standing characteristic of the performance being the achievement of a unique harmony between the individual and society, between reason and intuition, between practice and worship, between the earth and Heavens, between this world and the Hereafter, all beautifully couched together in a single harmonious whole.

由于本章篇幅有限,无法详细讨论伊斯兰教的政治、经济和社会制度。不过,在后续章节中,我们将在回应西方学者所散布的种种误解的过程中,对这一全面体系的若干突出特征加以阐明。在此,我们仍希望向读者先陈述以下几点事实。

The space at our disposal in the present chapter is too limited to admit of any detailed discussion of the political, economical and social system of Islam. The following chapters will, however, throw some light on some of the salient features of this all comprehensive system of Islam in the course of dealing with the misunderstandings spread against by the Western scholars. The following facts we would, however, like to lay down here before our readers:

首先，必须明确理解，伊斯兰并非仅仅是一种意识形态的构想。相反，它是一套切实可行的生活体系，充分重视人类所有真实的需求，并努力使这些需求得以实现。

Firstly, it must be well understood that Islam is not a mere ideological vision. It is, on the other hand, a practical system of life that fully appreciates all the genuine needs of mankind and tries to realize them.

其次,在满足人的真实需求方面,伊斯兰在人性局限所允许的范围内达到了完美的平衡。

Secondly, in trying to meet the genuine requirements of man Islam effects a perfect balance so far as the limitations of human nature would allow.

它始于个人在肉体与灵魂、理性与精神的需求之间保持平衡,在任何情况下都不允许一方压倒另一方。它不会为了让灵魂升至更高的层面而压抑动物本能,也不会因追求肉体欲望而使人堕落到单纯动物性的低级水平。相反,它使两者在一个更高的层面上相会,消除一切威胁人类灵魂实体、或使灵魂的某一部分与其他部分相对立的内在心理冲突。由此,它进一步在个人的需要与集体的需要之间实现均衡。它既不允许个人侵犯其他个人或集体,也不允许集体侵犯个人。它同样不认可一个阶级或民族奴役另一个阶级或民族。伊斯兰对所有这些相互对立的力量施加一种有益的约束,防止它们相互勾结,并号召它们携手合作,为全人类的共同福祉而努力。

It starts with the individual maintaining a balance between his requirements of body and soul, reason and spirit, and in no case allows one side to predominate the other. It does not suppress the animal instincts in order to make the soul ascend the higher planes, nor does it, in hankering after the bodily desires, make man stoop to the low level of mere animalism. On the other hand, it makes them both meet on a single higher plane doing away with all the internal psychological conflicts that threaten the entity of human soul or set a part of it against the other parts. Thence it proceeds to achieve an equilibrium between the needs of the individual and those of the community. It allows not an individual to transgress other individuals, or the community. Nor does it allow the community to commit transgression against the individual. It also does not approve of one class or people to enslave another class or people. Islam exercises a beneficent constraint on all these mutually opposed forces, prevents them from coming into collusion with one another, calling upon them all to join hands and co-operate for the general good of mankind as a whole.

因此，伊斯兰在社会的各种因素之间取得了平衡，即在精神与世俗、经济与人文因素之间求得平衡。与共产主义不同，它并不认为仅仅是经济因素，即物质层面，支配着人的存在。它也不同于纯粹的唯灵论者或理想主义者的观点，他们声称仅凭崇高理想的精神因素就足以组织人类生活。伊斯兰反而认为，构成所谓人类社会的，不是一两种因素，而是所有这些不同的要素合在一起；并且，最好的生活准则是那种顾及所有这些要素的准则，充分兼顾身体、理智与灵性，并将它们全部安排在一个和谐整体的框架之中。

Thus Islam strikes a balance between different factors of society, between spiritual and temporal, economic and human factors. Unlike communism it does not believe that economic factors i.e. the material aspect alone, dominate the human existence. -or does it contribute to what the pure spiritualists or idealists say claiming that spiritual factors of high ideals alone arc sufficient to organize human life. Islam rather holds that not one or two but all these diverse elements put together form what is called human society; and that the best code of life is that which takes note of all these, making full allowance for body as well as reason and spirit and arranging them all in the framework of a harmonious whole.

第三，必须始终牢记，伊斯兰作为一种社会哲学和经济制度，拥有其独立的存在。它的一些外在表现在表面上可能与资本主义或共产主义相似，但事实上它远非二者之一。它保留了这些制度的所有优点，同时摆脱了它们的缺陷与扭曲。它并不像现代西方那样推崇个人主义到令人厌恶的程度——西方将个人视为社会秩序的基础，认为个人自由在任何情况下都必须保全，社会绝不能加以干预。正是从这一思想萌芽中，西方产生了现代资本主义，其基础是个人有权利用他人（包括养育和保护他的社会）来谋取利益。伊斯兰虽然强调社会的重要性，却不走向东欧国家所见的极端。那些国家把社会视为人类生活的基础，个人不过是微不足道的小人物，在群体之外和独立于群体之外根本没有任何存在的意义。

Third/y, it must always be kept in mind that Islam has an altogether independent existence of its own as a social philosophy as well as an economic system. Some of its outward manifestations may on the surface appear to resemble those of capitalism or communism, but in fact it is far from being the one or the other. It retains all the good characteristics of these systems yet is free from their shortcomings and perversions. It extols not individualism to that loathful extent which is characteristic of the modern West that holds the individual as the basis of social order and says that freedom of the individual must in all circumstances be preserved and in no case interfered with by the community. From this germ sprang up in the West the modern capitalism that is based on the concept of the individual's freedom to exploit others including the community that up brings and preserves him. Islam, while emphasizing the importance of society, docs not go to the extreme such as is witnessed in the countries of Eastern Europe. They hold society the basis of human life wherein the individual is no more than an insignificant midget with no existence whatever of its own outside and independent of the herd.

因此，只有集体享有自由和权力；个人无权质疑其权威，也无权向其要求自己的权利。共产主义正是由此产生的，它主张国家拥有绝对的权力，可以按照其意愿塑造个人的生活。

Therefore, the community alone enjoys freedom as well as power; the individual has no right to question its authority or demand of it, his rights. Thus did there originate communism claiming that the state holds the absolute power to shape, howsoever it should desire, the lives of the individuals.

伊斯兰在这两个极端——共产主义与资本主义——之间取得了平衡。

Islam strikes a balance between these two extremes-communism and capitalism.

认识到二者同样重要，伊斯兰教所设想的这一体制使个人与国家相互协调：个人享有发展其潜能所必需的自由，但不得侵犯同胞；同时，代表有组织社会的共同体或国家则拥有广泛的权力，以调节和控制社会经济关系，从而始终维护人类生活的这种和谐。伊斯兰教所设想的整个结构的基础，是个人与群体之间爱的相互回报。它并非像共产主义社会那样，建立在怨恨与阶级斗争之上。

Recognizing the importance of both it so harmonizes the individual and the state that individuals have the freedom necessary to develop their potentialities but not to transgress against others of their fellowmen as also it gives to the community or the state that represents the organized community, vast powers to regulate and control the socioeconomic relationships, so as ever to guard and maintain this harmony in human life. The basis of this whole structure as envisaged by Islam is the reciprocity of love between individuals and groups. It is not erected on the basis of malevolence and class conflict as the communist societies.

值得在此指出的是,伊斯兰所设想的这一独特生活体系,并非源于任何经济压力,也不是某些相互冲突的敌对群体利益冲突的结果。不仅如此,它作为被确立的生活体系向世界启示之时,人们并不特别重视经济因素,对我们现代意义上的社会公正也一无所知。共产主义和资本主义都是晚近才出现的产物。 就人类生活的社会和经济领域的改革而言,人的基本需求——食物、住房和性满足——通常与卡尔·马克思的名字联系在一起,他被认为是最早提出政府有责任满足人的这些基本需求的人。这被视为人类思想史上的一场伟大革命。然而早在卡尔·马克思之前一千三百年,伊斯兰就已经向世界宣告了个人的这些权利。因此,先知穆罕默德ﷺ曾说:

It may all so be pointed out her\: that this unique system of life, as envisaged by Islam, did not originate as a result of any economic pressure, nor was it an outcome of some mutually conflicting interests of antagonistic groups of people, No, not only this but it was revealed to the world as the ordained system of life at a time when men attached no particular importance to the economic factors, nor did they know anything about social justice in the sense we know it in modern times. Both communism and capitalism are much later growths. As far as reformation in the social and economic spheres of human life is concerned, the basic needs of man-food, housing, and sexual satisfaction-with which the name of Karl Marx is generally associated as being the first to hold that it was the duty of the government to make provision for these basic needs of man. This is claimed as a great revolution in the history of human thought. But long before Karl Marxthirteen hundred years ago-Islam had already proclaimed these very rights of the individual before the world. Thus the Holy Prophet (peace be upon him) said that:

“凡为我们（即伊斯兰国）担任公职而没有妻子的人，他应当有一位妻子；若他没有住房，应给他一处住所居住；若他没有仆人，他应当有一名仆人；若他没有牲畜（代步工具），应为他提供一头。”这一关于基本人权的历史性宣告，不仅包含了卡尔·马克思所提出的那些权利，还在此之外增添了更多内容，而且无需引发阶级仇恨、流血革命，当然也无需摒弃生活中不属于上述三项范畴的其他人性要素。

“Whosoever acts as a public officer for us (i.e. the Islamic State) and has no wife, he shall hare a wife: if he has no house, he shall be given a house to live in; if he has no servant, he shall have one; and if he has no animal (a conveyance), he shall be provided with one". This historical announcement of the fundamental human rights not only includes those voiced by Karl Marx, but it adds to them some more as well, without however necessitating any inter-class hatred, bloody revolutions, and without, of course, rejecting all those human elements in life that do not fall under the above three heads:

食物、住房与性欲的过度满足。

food, housing and sexual surfeit.

这些是伊斯兰生活准则的一些显著特征。它们足以证明，这样一种宗教：其法律与原则如此完备，涵盖了人类存在的全部方面——情感、思想、行为、崇拜、经济往来、社会关系、本能冲动与精神追求——并将这一切安排在一个和谐而独特的生活体系框架之中，它对人类的用处永远不会消失。这样的宗教也永远不会过时，因为它的目标与生命本身的目标是一致的，因此只要地球上还有生命，它就注定长存。

These are some of the salient features of the Islamic code of life. They are sufficient to prove that a religion with such laws and principals and so comprehensive as to include the whole of the human existence, emotions, thoughts, actions, worship, economic; dealings, social relationships, instinctive urges and spiritual aspirations all arranged in the framework of a single harmonious but unique system of life, an never lose its usefulness for mankind. Nor can such a religion ever become obsolete as its objectives are the same as those of life itself and, therefore, destined to live on so long as there is life on this planet.

鉴于当今世界的现状,人类实在不能理智地背弃伊斯兰教,或拒绝其生活体系。即便在这个所谓开明的二十世纪,人类仍饱受最残酷、最可憎的种族偏见之苦,美国和南非便是明证。二十世纪的世界无疑仍有许多东西需要向伊斯兰教学习。 很早以前,伊斯兰教便将人类从一切种族偏见中解放出来。它不满足于仅仅描绘一幅平等的美好图景,而是在实践中建立了前所未有的平等状态,无论黑人、白人还是红种人,人人平等。它宣告,除了虔诚的程度之外,任何人都不享有凌驾于他人之上的优先权。伊斯兰教不仅将黑人从奴役中解放出来,还充分承认他们有权争取伊斯兰国家最高的权威职位。他们可以像自由人一样,成为伊斯兰国家的领袖。先知穆罕默德ﷺ说:"即使有一名黑人奴隶被任命为你们的长官,你们也应当聆听并服从,只要他在你们中间执行真主的法度。" 如今深受帝国主义与暴政及其种种野蛮特征之害的世界,又怎能无视伊斯兰教的信息?唯有伊斯兰教能帮助人类摆脱枷锁。它反对帝国主义以及一切形式的剥削。伊斯兰教对待其所征服国家的人民,其目的是传播真主的话语,其态度之宽厚、崇高与卓越,是那些所谓"文明"欧洲的侏儒们的目光几乎无法企及的高度。在这一点上,我们可以引用哈里发那项著名的裁决为例。 欧麦尔·本·罕塔卜下令鞭打阿慕尔·本·阿绥的儿子。阿慕尔是胜利的统帅、受人尊敬的埃及总督。那个儿子无正当理由殴打了一名埃及科普特人。阿慕尔本人也几乎险些遭受哈里发的鞭笞。这表明伊斯兰国家的臣民享有多么伟大的公民自由。 再者,资本主义之恶已经毒害了整个生活。要废除它,并消除其恶果,使人类摆脱它,同样需要伊斯兰。因为伊斯兰禁止高利贷和囤积居奇,而这两者合起来构成了资本主义经济的支柱。换句话说,伊斯兰独自就能有效遏制资本主义的罪恶,正如它在一千三百年前所做到的那样。

Considering the existing state of affairs in the contemporary world, mankind cannot reasonably afford to turn its back upon Islam or reject its system of life, Mankind is still afflicted with the most savage and odious forms of racial prejudices in even this so-called enlightened twentieth century, America and South Africa may offer a case in point in this respect, Surely the twentieth century world has yet a great deal to learn from Islam, Long ago Islam freed humanity from all racial prejudices, It did not content itself with the presentation of a beautiful vision of equality alone but in practice did also have an unprecedented state of equality between all people black, white or red, declaring that none enjoyed any priority over the others except by virtue of piety, It not only freed the black from slavery but also fully recognized their rights to aspire even to the highest seat of authority in the Islamic State, They could, like freemen, become the heads of the Islamic State. The Holy Prophet (peace be upon him) said: “Listen and obey even if a negro slave be appointed as your superior so long as he should enforce amongst you the Law of God," How can also the world of today ignore the message of Islam stricken as it is with the evils of imperialism and tyranny with all their barbarous attributes, for Islam alone can help mankind shake off their chains, It is opposed to imperialism and all forms of exploitation, The treatment of Islam with the peoples of the countries it conquered with a view to spreading the word of God, was so generous, lofty and sublime that the eyes of the pygmies of the "Civilized" Europe can hardly penetrate those heights, We may in this regard cite the famous decision of the Caliph. Omar bin Al-Khattab to whip the son of Amr bin Al-Aas, the victorious general and honored governor of Egypt as he had beaten an Egyptian Copt without any legal justification with the renowned father himself having a very narrow escape from the whip of the Caliph, This shows how great civil liberty was enjoyed by the subjects of the Islamic Slate. Then there is the evil of capitalism that has poisoned all life its abolition and the need to rid human race of its evil consequences again call for Islam. For, Islam prohibits usury and hoarding which taken together form the mainstay of the capitalist economy. This, in other words, means that Islam alone can effectively check the evils of capitalism as it did check them thirteen hundred years ago.

同样地,被唯物主义、无神论的共产主义所统治的世界,也不可能不需要伊斯兰教。伊斯兰教能够实现并维持最高层次的社会公正,而无需使人心中的精神源泉枯竭。它也不把人的世界局限于感官的狭窄范围之内。更重要的是,它既不致力于、也不以用无产阶级专政的铁棒强行将其自身的信条加诸人类为目标。"宗教中没有强迫;正道已经明显地区别于迷误。"(2:256)

Similarly, the world dominated over by the materialistic, godless Communism cannot help standing in need of Islam as it achieves and maintains social justice of the highest order without recourse drying up the spiritual head-springs in human heart. Nor does it confine man's world to the narrow world of the senses. Above all, it neither endeavors nor aims at the imposition of its own creed on mankind forcibly with the iron rod of a proletarian dictatorship for. "There is no compulsion in religion; indeed righteousness has been differentiated from wickedness" (ii: 256).

最后，仍笼罩在战争阴影之下的世界，除了转向伊斯兰，别无选择——伊斯兰是在这片大地上建立并维护真正和平的唯一道路。

Finally, the world with the shadows of war still hanging over it cannot but turn towards Islam-the only way to establish and maintain real peace on this earth.

伊斯兰的时代在某种意义上才刚刚开始，而非已经结束；它不是一股耗尽了力量的势力，而是一股充满生命力、不断前进的动力。它的未来与其伟大的历史一样光明。当欧洲仍在中世纪的幽暗深处摸索前行之时，伊斯兰曾照亮整个大地，那段历史是何等辉煌。

The era of Islam has in a way just started, not ended; it is not a spent force, but a living dynamic force. Its future is as bright as its great historical past is glorious when it illumined the face of the earth at a time when Europe was still groping its way in the dark recesses of medievalism.

《古兰经》中说："你们的奴隶中，凡要求立约赎身的，如果你们知道他们有善，就应为他们立约；并以真主赐予你们的财富施舍给他们。"（24:33）

The Holy Qur'an states: “And such of your slaves as seek a writing (of emancipation), write it for them if ye are aware of aught of good in them, and bestow upon them of the wealth of Allah which He hath bestowed upon you" (xxiv: 33),