正如我们已经阐明的，伊斯兰教代表生活中一切善良、健康和可取的事物。它是适用于所有时代、所有世代和所有社会的宗教。然而，在过去四个世纪里，伊斯兰世界一直处于持续的衰退之中，伊斯兰法中涉及经济问题的那一部分也因此停滞不前。那么，我们为什么不能把伊斯兰教作为陶冶灵魂、净化思想的信仰，同时采用共产主义作为解决经济问题的制度呢？因为这样做不会以任何方式影响我们的社会结构或其任何方面。如此，我们不仅能够维护我们的道德、社会传统和习俗，同时还能拥有当今最现代的经济制度之一，来解决我们的经济问题。" 上述这类论证，是共产主义者早已在玩弄的一场邪恶游戏的一部分。起初，他们在东方对伊斯兰教采取敌对态度，并对其提出种种怀疑。但当他们发现这反而增强了穆斯林对伊斯兰教的依恋时，便改变策略，转而诉诸欺诈与蒙骗。于是他们辩称："共产主义丝毫不干涉伊斯兰教，因为它基本上只是社会正义的另一种名称，代表国家对其公民负有的责任，即为他们提供生活的基本需求。难道你是想说，伊斯兰教因为反对共产主义，就反对社会正义吗？伊斯兰教当然不可能反对这样一个以社会正义为基础的制度。"

"As we have already submitted, Islam stands for all that is good, healthy and desirable in life. It is the religion for all times, generations and societies but as the Islamic world during the last four centuries has been in a state of constant depression, the portion of the Islamic law dealing with economic problems remained static. Why shouldn't we then adopt Islam as a creed to edify our souls and purify thoughts and embrace communism as the economic system to solve our economic problems as it would in no wise affect our social set-up or any aspect thereof. We shall thus be able not only to safeguard our morals, social traditions and customs but also have at the same time one of the most modern economic systems of the present times to-resolve our economic problems" The reasoning such as this given above is a part of the diabolical game the communists are out to play now since a long time. To begin with, they adopted an aggressive attitude towards Islam in the East and cast various doubts about it. But when they found that this had rather increased Muslims' attachment to Islam, they changed their strategy and resorted to fraud and deception. Thus they reasoned that: "Communism does not at all interfere with Islam, as it is basically just another name for social justice and stands for the responsibility of the state towards its citizens to provide them with the basic needs of life. Do you mean to say that Islam is opposed to social justice by alleging that it is opposed to communism? Surely Islam cannot oppose such a system based on social justice".

这种恶魔般的推理，与此前帝国主义者所诉诸的论证方式如出一辙。

This diabolical reasoning is similar to that resorted to by the imperialists before this.

他们起初也是公开攻击伊斯兰教，但发现这只会使穆斯林提高警惕、保持戒备，于是他们转而采取了另一种方式。

They too had started with attacking Islam openly but when they found that it had only put the Muslims on their guard and they were watchful, they resorted to another course.

他们说:"西方只关心东方文明的传播;伊斯兰教既然本身就是文明之父,又怎么会反对文明呢?"他们向穆斯林保证,他们可以接纳这种西方文明,同时不放弃斋戒、拜功和神秘主义的修行。然而,他们心里很清楚:一旦穆斯林屈服于他们的文明,就再也无法保持伊斯兰的特质,结果不出几代,这种文明就会彻底压倒他们。事实证明他们是对的。因此,过了一段时间,穆斯林中出现了一代人,他们对伊斯兰一无所知,甚至在没有任何知识或理由的情况下,反而对伊斯兰产生了一种厌恶。

They said: "The West is interested only in the spread of civilization in the East; how can Islam be against civilization when it is itself the father of civilization?" They assured the Muslims that they could adopt this western civilization without giving up their fastings, prayers, and mystic practices, although they were sure that if the Muslims once succumbed to their civilization they would no longer be able to retain their Islamic character with the result that within a few generations this civilization would overpower them once for all. They proved right. Consequently, there arose a generation among the Muslims after some time who was completely ignorant about Islam, who rather felt a repulsion from it without any knowledge or reason whatsoever.

这正是当今共产主义者所玩的欺诈与欺骗的把戏。

It is this very game of fraud and deception that the communists are playing today.

他们说，穆斯林可以既保持穆斯林的身份，又礼拜、斋戒、履行各种隐秘的仪式，同时采纳共产主义作为经济制度，因为它根本不干涉他们的宗教。那么，他们又有什么理由迟疑而不接受它呢？然而，他们在如此争辩的同时，心里非常清楚：穆斯林一旦屈服于它的诱惑，便不再是穆斯林。在这种情况下，他们必定会在几年之内，按照他们自己的人生哲学重新塑造这些人，并终结伊斯兰教及其所代表的一切。因为我们所处的时代是快速运动和充满活力的时代，这意味着重大的变化可以在相对很短的时间内非常容易地发生。尽管有这些事实，仍有很多穆斯林甘愿让自己被这种似是而非的论调所蒙骗，因为它至少为他们提供了一个借口，使他们可以避免为履行作为穆斯林的那些艰难义务而进行的艰苦奋斗；同时它许诺他们，可以免除自己寻找道路、运用理性并投身于建设性活动的沉重负担。他们宁愿坐享其成，做着虚幻的梦，任由他人引导。

They say that the Muslims can at once remain Muslims, can pray, fast and perform esoteric rituals and adopt communism as an economic system, for it does not at all meddle with their religion. Why should they then hesitate in embracing it? But while thus arguing they know very well that Muslims will no longer remain Muslims if they once but succumbed to its temptation. In such a case, they are sure to remold them in a few years' time after their own philosophy of life and put an end to Islam and all it stands for because the age we are living in is one of rapid movement and dynamism which means that great changes can very easily be brought about in a comparatively very short period of time. But in spite of all these facts there are very many Muslims who willingly allow themselves to be hoodwinked by such a spurious reasoning as it provides them with an excuse at least to avoid hard struggle in carrying out their unpleasant duties as Muslims promising them at the same time freedom from the cumbrous task of finding their own way, use their own reason and exert themselves in constructive activities. They would rather just like to sit down and dream idle dreams and let themselves be guided by others.

我们在此要着重指出一点：原则上，伊斯兰并不反对任何本质上不与其原则相对立、并能帮助穆斯林社会解决因生活条件变化而产生的问题的制度。然而事实是，共产主义与伊斯兰意识形态根本不相契合，尽管它在某些方面表面上可能与伊斯兰相似。已经拥有最好制度的穆斯林社会，不能绕开伊斯兰而转向共产主义、资本主义或唯物主义社会主义，即使它们在某些方面看上去与伊斯兰相似。因为真主已明确命令："凡不按真主所降示的来判决的人，他们确是不信道者。"（5:47）

We would at this point like to stress the fact that in principle Islam does not oppose any system such as is basically not antagonistic to its principles and serves the Muslim community in solving its problems arising out of the changed conditions of life. The fact, however, is that communism does not at all see eye to eye with Islamic ideology although it might in some respects superficially resemble Islam. The Muslim community which already possesses the best system cannot pass by Islam and instead adopt communism, capitalism or materialistic socialism though they might in certain respects appear to be similar to it, for God has expressly commanded : "And they Who do not judge in accordance with that which is revealed by God, they are indeed the unbelievers" (v : 47)

能否在实际上既信奉共产主义，又继续作为穆斯林生活？答案是断然否定的。因为当我们付诸实践时就会发现，共产主义（或被错误地、或出于不诚实地描述为纯粹的经济制度）无论在理论上还是在实践中都与伊斯兰相对立。二者的冲突是不可避免的，原因很简单：这种冲突既无法回避，也无法躲开。

Can we in reality embrace communism and yet live on as Muslims? The answer is a big No, for, when we apply communism (erroneously or dishonestly described as being a purely economic system), we find that it is opposed to Islam in theory as well as in practice. Their collision is inevitable for the simple reason that it cannot be helped or avoided.

从以下几点便可看出，两者在许多方面理论上彼此对立，这一点是可以判断的：

That theoretically both stand opposed to each other in so many respects may well be judged from the following points:

首先，共产主义建立在纯粹的唯物主义基础之上：它只承认感官所能感知的事物。凡是感官无法感知的，都被视为不真实、荒谬的，毫无存在可言；即便存在，也微不足道，根本无需在意。恩格斯说："物质是世界上唯一真实的东西。"唯物主义者还主张："人类的理性只是物质的一种表现，它反映了周围的外部物质环境。"他们进一步说，所谓灵魂根本不具有独立的存在，而只是物质的产物。由此可见，共产主义是一种纯粹的唯物主义意识形态，它嘲笑一切形式的唯心主义，斥之为不科学。 伊斯兰的思想则不同，它不接受将人类活动领域如此狭窄化，也不接受把人贬低到如此低下的地位。在它看来，人虽然行走于大地之上、拥有肉体，却是一个渴望在灵性与思想的领域中高高翱翔的存在。人的需求也不像卡尔·马克思所宣称的那样，仅限于食物、住所和性欲的满足。 此时，一些读者心中可能会产生这样的疑问：既然我们不接受这种唯物主义哲学，它又怎能影响我们呢？我们只采纳共产主义的经济纲领，同时保留我们所有的基本信仰、我们的真主、我们的使者，以及我们的精神体系。这些都不会受到我们可能采纳的经济纲领的影响，因为经济纲领与上述事物截然不同，并拥有其独立的存在。 不要让任何人心存幻想,因为正如共产主义者所认为的,经济制度与一个民族的基本信仰、意识形态和人生观之间存在着紧密的联系;它们不能孤立地看待:它们相互紧密关联,因为它们都建立在同一种经济制度之上,而这种经济制度又建立在纯粹的唯物主义人生观之上,这一点已由共产主义先驱恩格斯和马克思在其著作中阐明。

Firstly, communism rests on a purely materialistic basis: it does not recognize anything save that perceived by sense organs: what is not perceivable by these sensory organs is unreal, nonsense and has no existence whatsoever or if it does exist it is so insignificant that one need not at all bother about it. Engels said: "Matter is the only real thing in the world". And the materialists argue: "Human reason is just a manifestation of matter which reflects the external material environment surrounding it". They go on to say that what is called soul does not at all have an independent existence of its own but is rather a product of matter. Thus we see that communism is a purely materialistic ideology which ridicules all forms of spiritualism dubbing them all as unscientific. Islamic ideology, on the other hand, declines to concede such a narrowing down of human spheres of activities or degrade man to such low levels of existence. It looks upon man rather as a being that aspires to soar high in the realms of spirit and thought although he walks on earth and possesses a physical body. Nor are his needs limited to food, shelter and sexual gratification as Karl Marx claimed. A question might at this stage be raised in the minds of some readers: How can this materialistic philosophy affect us when we shall have nothing to do with it: we shall adopt only the economic program of communism and retain all our basic creeds, our God, our Apostle, and our spiritual system. These cannot be affected by the economic program we might adopt as it is something quite different from the things described above and has an independent existence of its own. Let none be under this illusion, for as the communists hold, there exists a strong affinity between the economic system and the basic creed, ideology and outlook upon life of a people; they cannot be viewed in isolation: they are closely interrelated, for they are based on the same economic system which is raised on a purely materialist philosophy of life as has been clarified by the communist pioneers Engels and Marx in their writings.

共产主义者也信奉辩证唯物主义。他们认为，迄今为止人类所取得的一切经济和人类进步，背后唯一真实却隐蔽的动力，就是对立面的斗争（即"有产者"与"无产者"，或工人与资本家之间的斗争）。这一进程从最初的原始共产社会开始，依次经历奴隶制、封建制、资本主义，最终进入共产主义社会。正是凭借这一辩证唯物主义，他们为自己的立场辩护，并证明共产主义将在当前的意识形态斗争中最终胜出。他们声称，共产主义与这一辩证唯物主义理论之间存在着紧密的科学联系，而在这一理论中，上帝、祂的使者及其所传的信息没有任何位置。因为他们傲慢地认为，这些事物不过是经济力量相互作用的产物。它们脱离了催生它们的经济环境，便毫无意义，也没有任何重要性。因此，它们在人类生活中失去了全部重要性，在解释或界定生命、确定其真正目标方面，也毫无价值。唯一重要的因素是生产资料；生产资料一旦改变，就会影响并彻底改变整个人类的存在。共产主义者的历史观存在谬误与缺陷，这一点可以从以下事实得到充分证明：它无法对伊斯兰在阿拉伯半岛所带来的伟大变革给出充分的解释。因为它无法指出，在阿拉伯半岛，甚至在当时整个伊斯兰世界，生产资料有任何变化，足以导致先知ﷺ在那片土地上出现，并带来一套全新的生活体系。

The communists, for instance, also believe in dialectical materialism. They hold that it is the conflict of the opposites (the 'haves' and the 'have-nots' or workers and capitalists) that is the only real though insidious factor behind all economic and human progress that mankind has achieved so far starting from the first communist age and moving on to slavery, then feudalism, capitalism and then final communist age. It is with this very dialectical materialism that they justify their standpoint and prove the final emergence of communism as the victor out of the present ideological warfare. They claim that there is a close scientific relationship between communism and this theory of dialectical materialism, in which there is no place whatsoever for any concept of God, His apostles or their message, for in their arrogance they think that all these things are but merely an outcome of the interplay of economic forces. They have no meaning or significance apart from the economic circumstances that engendered them. As such they lose all their importance in human life and are simply worthless in interpreting or defining life or determining its true objectives. The one and the only factor of importance is the means of production which, if changed, affects the whole human existence and revolutionizes it. The fallacy and weakness of communists' view of human history is amply proved by the fact that it fails to offer any adequate explanation of the great revolution brought about by Islam in Arabia, for it cannot point out any change in the means of economic production in the Arabian peninsula or even in the whole of the contemporary Islamic world that might be referred to as having caused the emergence of the Holy Prophet in that part of the world bringing with him a completely new system of life.

这足以表明伊斯兰与共产主义彼此截然对立。既然如此，二者怎能被说成是相融的？那些相信真主仁慈宽广、恩典遍及其一切被造物，相信是真主派遣使者来引导他们走上正道，相信伊斯兰不受经济需要的支配、而是远高于经济之上的穆斯林，又怎能毫无顾忌地接受共产主义？共产主义认为人类进步的各个阶段仅由对立力量的相互作用所决定，不给真主的意志或其他任何因素与主动性留下位置，唯一的推动力只是经济存在所赋予的，即需求的压力。

This is quite sufficient to show that Islam and communism stand diametrically opposed to each other. How can the two be said to be at one then? The Muslims who believe in the Beneficence of God as well as His immense Grace embracing all His creatures and who believe that it is God Who sends to them His apostles to guide them aright and who believe that Islam is not subject to the economic exigencies but ascends far above them, how can such Muslims adopt with impunity the communism which holds that all the different stages of human progress are determined by the interplay of the opposing forces alone, thus leaving no place for God's will or any other factor or initiative save that lent to it by economic existence, the pressure of need.

其次，共产主义眼中的人，只是一个被动的存在，在物质和经济力量面前，他的意志毫无分量可言。卡尔·马克思说：

Secondly, man as viewed by communism is just a passive being whose will has no importance whatever in the face of the material and economic forces. Karl Marx said:

"物质生活的生产方式制约着整个社会生活、政治生活和精神生活的过程。不是人们的意识决定人们的存在，恰恰相反，是人们的社会存在决定人们的意识。"

"The mode of production of the material means of existence conditions the whole process of social, political and intellectual life. It is not tile consciousness of men that determines their existence, but, on the contrary, it is their social existence that determines their consciousness”.

另一方面,在伊斯兰教中,人被视为一个具有自由意志的能动存在,这种意志只服从于上主的至高意志。《古兰经》说:“他为你们制服了天上和地下的一切,这都是出于他的恩典。”(45:13)

In Islam, on the other hand; we find that man is viewed as an active being with a free will of his own that is subject to the higher will of God alone, Says the Holy Qur'an: “And He has subjected to you, as from Him, all that is in the heavens and on earth" (xlv: 13).

因此,伊斯兰清楚地表明,正是人在这片大地上享有至高的权力和地位,一切物质与经济力量都听从他的支配。伊斯兰本身就是这方面的一个例证。它的发展并不受辩证唯物主义的任何过程所限制或引导。早期的穆斯林从未有过哪怕一刻的感觉:仅仅是人的经济存在在塑造他的命运中起决定作用,或者像马克思所说的那样,这是某种超出他自觉控制的东西。相反,他们确实在真主和使者的指引下,有意识地塑造自己的经济,以伊斯兰的教义作为一切社会关系的基础。他们释放奴隶,不考虑经济利益,也没有任何经济上的动机促使他们这样做;而且他们的土地上从未出现封建制度,尽管这一制度在欧洲乃至整个世界都曾长期占据最主要的地位。采纳共产主义经济,必然导致采纳共产主义哲学,这种哲学使人沦为经济力量的玩物,而这些经济力量的运行独立于人的意志之外,因为人既不能改变它们的方向,也不能以任何方式影响它们的运作,这在实际上是不可能的,因此也是不可想象的。

Thus Islam makes it clear that it is man who enjoys supreme power and position on this earth with all the material and economic forces being there to do his bidding. Islam itself is a case in point in this respect. Its progress was not limited or directed by any process of dialectical materialism. The early Muslims never even for a single moment felt that the economic existence of man alone played a decisive role in shaping his destiny or that it was something beyond his conscious control as Marx said. They, on the contrary, did consciously shape their economy in accordance with the guidance of God and His Apostle basing all their social relationships on the teachings of Islam, They freed slaves without any consideration of economic gains or initiative inducing them to it; and they did in fact never witness the establishment of feudalism in their lands although it had been the most prevalent system for centuries in Europe and in the world at large, The adoption of communist economy must inevitably lead to the adoption of the communist philosophy, the philosophy which makes man a mere plaything of the economic forces that take their way quite independent of men's will for they can neither change their course nor can they affect their working in any way as it is simply impossible and, therefore, unthinkable.

其次，正如我们在“私有制”一章中已经指出的那样，要把一种经济制度与其背后的社会哲学割裂开来，几乎是不可能的。

Thirdly, as we have already pointed out in the chapter on "Private Ownership," it is next to impossible to divorce an economic system from the social philosophy behind it.

因此,如果我们接受共产主义作为一种经济纲领,那么我们也必然要接受它所提出的社会哲学,即社会是唯一真实的存在,个人除了作为共同体的成员之外毫无任何重要性。这一立场与伊斯兰教所持的立场截然相反,因为伊斯兰教高度重视个人,并且在实现其目标时更多地依靠个人而非社会。伊斯兰教从内在塑造人,使其自愿履行作为共同体成员的一切责任。因此,它将人提升为一个有意识的社会成员,拥有自己的意志,可以自由选择自己的工作以及想要工作的地方。他有自由遵从统治者的命令,若统治者逾越了顺服安拉与伊斯兰所设定的界限,他也有权拒绝服从。由此,伊斯兰使每个人都成为共同体道德的守护者,并让他承担消除一切形式罪恶的责任。然而,在一个个人被贬低为微不足道的侏儒或毫无价值的木偶、其命运完全由政府塑造和掌控(因为政府独揽一切经济生产资料)的社会里,出于显而易见的心理与实践原因,这样的事情是不可能发生的。 最后,我们还必须记住,共产主义哲学建立在这样一个假设之上:就决定或塑造一个社会群体内部各种社会关系而言,只有经济因素才是至高无上的。伊斯兰并不否认或低估经济因素在人类生活中的重要性,也不忽视稳固的经济基础对于共同体社会生活的意义,以使道德与社会美德得以繁荣;但它绝不赞同"生活不过是经济"这一观念。 它也不认为，只要解决了经济问题，社会的其他一切问题也会随之迎刃而解。为了把这一点说清楚，让我们来考察生活中的几个具体例子。假设有两个经济状况相近的年轻人：一个沉溺于声色享乐，完全受制于自身的动物性欲望；另一个拥有合理的物质富足，并把多余的精力用于通过学习某些知识或技能来拓展其心智或精神的视野。这两个年轻人能否被视为平等，他们的情况能否被看作完全相同？这两人在各自的生活方式中，是否体现出同等程度的德行、善良与成功？

Therefore if we accept communism as an economic program we must also inevitably embrace along with that the social philosophy it offers and which states that society is the only real thing, the individual having no importance whatever save as member of a community, This is a position quite contrary to that taken up by Islam, for it attaches great importance to the individual and relies more upon him than on society for the realization of its ends. Islam civilizes man from within so that he would willingly discharge all his responsibilities as a member of a community. Thus it elevates man to the position of a conscious member of society with a will of his own, choosing his own job as well as the place he would like to work in freely. He enjoys freedom to comply with the orders of the ruler or refuse to obey him if the ruler should happen to transgress the bounds set by obedience to Gad and Islam. Thus Islam makes every individual a guardian of the community's morals besides holding him responsible for the eradication of all forms of evils. But such a thing cannot for obvious psychological and practical reasons happen in a society wherein the individual is reduced to the status of an insignificant midget or a worthless manikin whose destiny is solely shaped and controlled by the government as it alone controls all economic means of production, Last, we must also remember that the communist philosophy is based on the assumption that it is the economic factor alone that is supreme so far as the determining or molding of the diverse social relationships within a social group are concerned. Islam does not deny or under-rate the importance of the economic factor in human life nor does it ignore the importance of a sound economic basis for the social life of a community so as to make the moral and social virtues flourish, But it does not at all contribute towards the notion that life is but-economics. It also does not believe that if economic problems are solved all the other problems of the society will also be solved as a result thereof. To make this point clear let us, however, consider some particular cases from life. Supposing there are two young men of a similar economic status, the one being inclined to voluptuousness and engrossed in his animal passions and completely enslaved by these, while the other enjoys a reasonable portion of material prosperity and spends most of his extra energy in broadening his mental or spiritual horizon by acquiring some knowledge or skill. Can these two young men be treated as equals and their cases considered as identical? Do the two represent an equal degree of virtue, goodness and success in their respective modes of living?

我们不妨举这样一个例子：一个人性格坚强，人们都敬重他、听从他，乐于立即采纳他的建议；另一个人则毫无个性可言，在熟人圈子里只是一个笑柄。那么问题来了：解决了经济问题，能否对后者有所帮助？他能否被认为过着与前者一样光荣的生活？

We may as well take the case of a man with a strong personality to whom the people listen with deference and are ready to act upon his advice readily and still another goodfor- nothing fellow, who has no personality but is just a laughing-stock among the circle of his acquaintances. Now the question is, can the solution of his economic problems help the latter in any wise? Can he be deemed to lead a life as glorious as that of the man in the former case?

再举一个例子，我们可以问：一个天资优雅、容貌美丽的女子，能否与一个毫无优雅与美貌的女子相提并论？消除经济上的障碍，能否帮助那个相貌丑陋的女子解决她的困境？

Taking still another case we might ask if a woman endowed with grace and beauty can in any way be matched with a woman devoid of all grace and beauty. Can the removal of economic hurdles help the ugly woman in resolving her difficulties?

正因为如此,伊斯兰的理念并不将经济价值置于根本地位,而是将非经济价值,尤其是道德价值,置于根本地位。它认为,构成人类生活根基的正是这些非经济价值,而要使其得到妥善安排,所需的努力与热忱至少不亚于那些纯粹经济事务所需的投入。因此,它强调神与人之间持久的联系,因为正是人与其主之间这种精神纽带,为道德价值在现实生活中的充分绽放提供了极好的途径:它将人从平庸日常的境况中提升出来。在那种境况里,人与奴隶无异,受物质需求支配,陷于相互倾轧、仇恨与怨怼之中;而它将人引向一个更高、远为更高的境界,在那里人摆脱了这些卑下的尘世情欲,生活在一个充满美德、善良与爱的世界之中。

It is because of this that Islamic rationale gives basic importance not to economic values but to the non-economic ones, the moral values in particular, for it believes that it is the non-economic values that form the basis of human life for the proper organization of which at least as much exertion and enthusiasm are called for as those needed in the case of purely economical ones. It, therefore, stresses a perpetual relationship between God and man, for it is this very spiritual bond between man and his God which is an excellent means for the full flourish of moral values in practical life as it lifts men from the plane or their humdrum existence where they are no better than mere slaves to their material needs and subject to internecine rivalries, hatred and rancor, to a higher, far higher plane where they are free from all these base earthly passions and where they move in a world permeated with virtue, goodness and love.

从另一个角度来看，伊斯兰教将精神力量置于人类生活的首要地位，因为它是人在这个世上非常珍贵的财富，同时也对人作为人的命运有着强大的影响。如果给予它应有的重视，并加以有效组织，它作为塑造人类社会的力量，即使与包括经济因素在内的任何其他力量相比，也不会逊色。它甚至可能比所有其他社会变革的力量更加有效、更加强大。穆斯林只需审视自身的历史，便能找到足够的证据，使他们相信上述论断的真实性。

From a still another standpoint Islam holds the spiritual force in human life as of primary importance, for it is a very precious possession of man on this earth besides exercising a powerful influence on his destiny as a man. If it is paid proper attention to and organized efficiently it might prove not less powerful as an agent shaping human society than any other including even the economic one. It might rather prove far more effective and powerful than all the other agents of social change. The Muslims might find enough evidence in their own history to convince them of the truth of the above statement.

因此我们看到,第一位哈里发艾布·伯克尔在其统治之初,面对叛教的威胁,始终坚定不移,尽管包括欧麦尔·本·哈塔卜在内的所有穆斯林都不赞成他对叛教部落发动战争的立场。然而他依然如磐石般坚定,毫不退缩。他的力量源自何处?是物质力量、经济上的富足,还是某种人为的力量在那场考验中支撑着他?可以肯定,这些都不是激励他或在那个关键时刻支持他的因素。如果他把信心寄托于其中任何一样,他绝不敢在伊斯兰历史如此危急的时刻,去对抗如此悬殊的局面。唯有精神的力量,赋予了艾布·伯克尔意志、决心和勇气,使他挺身对抗那些叛乱者。叛乱者最终被平定,并再次成为如从前一般的虔诚穆斯林,彻底放弃了对伊斯兰或穆斯林的敌意。这是人类历史上非常重要的一章,它表明有意识的精神能量如何转化为物质和经济的力量,这在历史上是绝无仅有的。

Thus we find that the first caliph Abu Bakr stood firm in the face of the threat of apostasy in the beginning of his rule although all the Muslims including men like Omar bin Al-Khattab did not support his stand to wage a war against the defecting tribes. Still he remained firm as a rock and did not flinch. Whence did he derive his inspiration? Was it a material power or the sense of economic well-being or was it some human power that sustained him in that ordeal? Surely, it was none of these that inspired him or backed him up at that momentous period of his life. Had he put his faith in anyone of these he would have never dared fight against such odds at so precarious a moment in the history of Islam. It was the spiritual power alone that gave Abu Bakr the will, determination and courage to stand against the rebels who were finally subdued and turned once again good Muslims as before, leaving off their hostility towards Islam or Muslims once for all. This is a very significant chapter of human history showing how the conscious spiritual energy is transformed into material and economic power such as has no parallel in history.

同样的情况也出现在欧麦尔·本·阿卜杜勒·阿齐兹身上。他仅凭自身的精神力量，便扫除了早期倭马亚王朝所造成的政治与社会不公。他纠正了这些不公，成功地改革了社会，使伊斯兰的基本社会原则重新焕发生机。正是在那时，人们目睹了一个伟大的历史与经济奇迹：整个穆斯林社会中，再也找不到一个贫穷或需要救济的人。

Similar is the case with Omar bin Abdul Aziz who with the help of his spiritual force alone swept away the politico-social injustice created by the early Ommeyeds. He rectified the injustice and successfully reformed the society resuscitating the underlying social principles of Islam. It was then that the great historical and economical miracle was witnessed: there was no longer any poor or needy man to be met with in the entire Muslim society.

因此，伊斯兰教最重视精神力量，因为它不愿剥夺人类精神力量可能带给人的伟大而神奇的益处；但与此同时，它也不袖手旁观，也不拒绝借助物质手段来实现其目标。伊斯兰教确实相信奇迹，但并不提倡坐等精神奇迹降临。它一贯的指导原则毋宁是："真主以权威约束《古兰经》未加约束的事物。"

Islam, therefore, gives foremost importance to spiritual power, for it does not want to deprive man of the great and miraculous benefits it can bring to him although it does not at the same time sit idle nor does it refuse material means to realize its end. Islam does believe in miracles but favors not the idle waiting for the spiritual miracles to happen. Its constant guiding principle rather is: “God restrains with Authority that which is not restrained by the Qur'an".

另一方面,如果人们要像共产主义所主张的那样为实现经济目标而努力,几乎不可能同时顾及自身精神生活的道德价值或提升。因为共产主义对经济层面的过分重视,只会促成一种片面的发展。这就好比人体的心脏或肝脏长出了赘生物,其必然结果是,这一过度生长的器官会妨碍人体其他部位的正常发育与运作。

On the other hand, it is next to impossible for men to exert themselves towards the realization of their economic ends in the way communism suggests and then be able to pay any attention to the moral values or betterment of their own spiritual life, because the exaggerated importance given to the economic aspect in communism favors but a onesided development only. It may be likened to an outgrowth of human heart or liver the invariable result being that such an outgrown organ of human body hampers the proper development or functioning of other parts.

我们知道，有些人对我们上文那样对伊斯兰教与共产主义所作的哲学比较心存反感，因为他们认为这类理论性的讨论毫无分量，纯属多余，没有任何意义。在他们看来，只有实际问题才有意义，按照他们的说法，实际问题理应优先于一切抽象的考虑。他们认为事情自会妥善解决，在采纳某种生活制度时，我们无需纠结于任何抽象问题，只需考虑其可行性即可。因此，他们难以理解伊斯兰教与共产主义在实际生活层面怎会发生冲突，并完全排除了二者之间产生冲突的任何可能。

We know that there are persons who feel aversion from such a philosophical comparison of Islam and communism as we have attempted above, for they believe that such theoretical discussions carry no weight and are rather superfluous and signify nothing. To them only the practical problems have importance which as such, according to them, should be given all possible precedence over all abstract considerations. They think that the things will be all right and we need not bother about any abstract questions while adopting a certain system of life except its practicability. Thus they are at a toss to understand that Islam and communism can ever come into conflict with, each other so far as practical life is concerned. They rule out all possibility of such a conflict between the two.

我们并不像他们那样轻视这个问题的理论性与哲学性层面,因为我们认为,理论与实践二者永远不能彼此孤立地看待。

We do not share their contempt of the theoretical or philosophical aspect of the problem, for we believe that the two can never be viewed in isolation from each other.

然而，我们将指出伊斯兰与共产主义之间的一些实际差异，供他们参考。这些差异可以概括如下：

However we shall point out some of the practical differences between Islam and communism for their consideration. Some of the differences may be summed up as follows:

(1) 伊斯兰教认为，女性的真正职责是繁衍人类。因此，除非确有真实需要，即她没有男性养家者——无论是父亲、兄弟、丈夫还是近亲——伊斯兰教并不鼓励她离开她的王国去工厂和田间劳作。然而，共产主义却要求女性与男性一样，在工厂或田间劳动同样多的时间。即便我们暂且搁置共产主义哲学的根本立场——它拒绝承认两性在职能及心理构成上的任何差别——共产主义经济本质上也是建立在尽可能最大限度地增加物质生产资料的基础之上。这样的增长，只有当社区全体成员都走出去，在工厂、实验室和田间努力工作时才有可能实现。女性也将与社区其他成员一样承担同等的负担，只在分娩期间才停止工作。因此，孩子们将由国家成批抚养，其过程类似于大规模生产。

(1) Islam holds that the real duty of a woman is the propagation of the human race. It, therefore, does not encourage her to leave her queendom and work in factories and fields, except, of course, in cases of genuine need, that is to say, in case she has no male bread earner, be he her father, brother, husband or a near one. But communism makes it obligatory for woman to go out and work in factories or fields for as many hours as the men do. Even if we overlook for the time being the underlying communist philosophy which refuses to recognize any difference between the functions as well as the psychological make-up of the sexes, the communist economy by its very nature rests on the basis of effecting increase in material means of production to the farthest possible limit. Such an increase is possible only if all the members of the community should go forth and exert themselves in factories, laboratories and fields. The woman too will have to bear an equal burden along with other members of the community and will be off her work during the period of her confinement only. The children1 shall as a result thereof be brought up wholesale by the state in a process similar to that of mass production.

因此,如果我们接受共产主义经济,其必然结果是妇女将不得不离开家庭出外工作,换言之,伊斯兰的基本制度之一——家庭,也将遭受致命打击。家庭是伊斯兰道德与经济整体大厦所依托的根基,它表明妇女的真正职责在于家中,而男子则负责外出劳作。2 如果有人说,妇女无需外出到工厂工作,那么这一立场必然与共产主义所坚持的立场相悖,因为共产主义者对此问题早已表明了鲜明的态度。至于提高生产,我们承认这确实是真实的,并且对人类的生存至关重要。但这绝不要求采纳共产主义经济,因为共产主义者自己提高生产的方法,正是从欧洲资本主义那里借鉴而来的。3 建立伊斯兰国家,绝不禁止为了物质利益而使用最现代化的农业和工业生产手段。

Therefore, if we embrace the communist economy an inevitable result of it will be that woman will have to leave her home to work outside which means in other words that one of the fundamental institutions of Islam-family-the bedrock on which the whole superstructure of Islamic morality and economics rests and which shows that woman's true function is within her home while man is to do the outside work, is also dealt a fatal blow.2 If it is said that to go out and work in factories will not be necessary for woman then surely it will be a position alien to that upheld by communism, for the communists have already made their stand too clear on the point. Now so far as effecting an increase in production is concerned, we admit that it is undoubtedly genuine and of vital importance to human existence. But it does not in any way call for the adoption of communist economy, for the communists themselves borrowed the means of increasing their production from the European capitalism.3 The establishment of an Islamic state does in no wise forbid the use of the most modern means of agricultural and industrial production for material benefit.

(2) 共产主义经济建立在彻底的无产阶级专政之上，这意味着国家单独决定不同公民所承担的职能，完全不顾及他们各自的才能或兴趣。国家独自控制一切思想、行为、结社以及由这些活动所要实现的目标。在此，我们还必须区分单一统治者的专政与国家（无产阶级）专政。因为，若是统治者，他有可能性格温和、谦逊，心中极其关切国家的福祉，甚至有时会屈尊在决定某事或颁布法律之前，征询人民代表的意见，无论这些代表是真是假。但在无产阶级或国家专政的情况下，所有这些可能性都根本不存在，因为它首先且主要关注的只是经济，并以铁腕手段实现其认为合适的目标。这正是“无产阶级专政”这一名称所表明的含义。

(2) The communist economy rests on a full-fledged dictatorship of the proletariat, which means that the state alone decides as to the functions performed by different citizens without any regard whatsoever to their respective aptitudes or likings. The state alone controls all thought, acts, associations as well as the ends to be realized by them. At this point we must also differentiate between the dictatorship of a single ruler and the dictatorship of the state (proletariat). For, in the case of a ruler it is just possible that he be of a congenial, modest character with the welfare of his country very dear to his heart and may even at times condescend to consult the representatives of the people-real or falsebefore deciding a matter or enacting a law. But all these possibilities are simply out of question in the case of a dictatorship of the proletariat or state, concerned as it primarily will be with the economics alone and the realization of such ends, as suit it, with an iron hand. That is what is signified by the very name-dictatorship of the proletariat.

上文列举的共产主义缺陷之外，我们还可以补充一点：它缺乏稳固的根基，因此常常在理论与实践之间摇摆不定。例如，共产主义起初主张彻底废除一切私有财产，并声称要使所有工人的工资完全相同，但由于形势的压力，它不得不放弃这一立场，很快发现允许有限度的私有财产，并依据工人的积极性和付出来确定工资差别，反而更为可行。于是共产主义改变了立场，背弃了卡尔·马克思哲学中两项最根本的要素，反而大大地接近了伊斯兰的立场。我们穆斯林如何能为自己辩护，抛弃那真实而唯一正确的生活体系呢？人类每当尝试其他制度时，总会被重新引回到这一体系之中。

To the drawbacks of communism enumerated above we may add yet another one: it has no sound basis because of which it is often seen mucking around with theory as well as practice. Thus for instance, to begin with, it advocated an outright abolition of all private ownership and claimed to bring on a par the wages of all the different workers, but was forced to abandon its stand due to the pressure of the circumstances, as it soon found it better to allow a limited amount of private ownership and a difference in the wages of workers in proportion to their enthusiasm and pains. So communism shifted its position thus turning its back on two of the most fundamental elements in the philosophy of Karl Marx and coming as much nearer to the standpoint of Islam. How can we Muslims justify ourselves in forsaking the real and only true system of life such as humanity is all the time driven back to, whenever it toys with any other system?