伊斯兰只承认两种社会:伊斯兰社会与jahili(蒙昧)社会。伊斯兰社会是在信仰与敬拜方式、法律与组织、道德与礼仪上遵循伊斯兰的社会。蒙昧社会则是不遵循伊斯兰的社会,在其中,既不顾及伊斯兰的信仰与观念,也不顾及伊斯兰的价值与标准、伊斯兰的律法与制度,或伊斯兰的道德与礼仪。

Islam knows only two kinds of societies, the Islamic and the jahili. The Islamic society is that which follows Islam in belief and ways of worship, in law and organization, in morals and manners. The jahili society is that which does not follow Islam and in which neither the Islamic belief and concepts, nor Islamic values or standards, Islamic laws and regulations, or Islamic morals and manners are cared for.

伊斯兰社会并不是这样一种社会：人们自称“穆斯林”，伊斯兰教法却毫无地位，尽管礼拜、斋戒和朝觐仍被经常履行；伊斯兰社会也不是这样一种社会：人们另立一套自己版本的伊斯兰教，不遵循真主和祂的使者ﷺ所规定和阐明的内容，并将其称为例如“进步伊斯兰”。

The Islamic society is not one in which people call themselves 'Muslims' but in which the Islamic law has no status, even though prayer, fasting and Hajj are regularly observed; and the Islamic society is not one in which people invent their own version of Islam, other than what God and His Messenger-peace be on him- have prescribed and explained, and call it, for example, 'progressive Islam'.

贾希利社会以各种形式出现，它们都对神圣的指引一无所知。

Jahili society appears in various forms, all of them ignorant of the Divine guidance.

有时它表现为一种否认信仰真主的社会形态，人类历史被用思想上的唯物主义来解释，而"科学社会主义"则成为其制度体系。

Sometimes it takes the form of a society in which belief in God is denied and human history is explained in terms of intellectual materialism, and 'scientific socialism' becomes its system.

有时，它表现为这样一种社会：人们并不否认真主的存在，但将祂的权能局限于天上，祂在大地上的统治则被搁置。沙里亚和真主所规定、并以之为永恒不变的价值准则，在这种生活体系中都找不到容身之地。在这样的社会里，人们被允许去清真寺、教堂和犹太教堂；然而，它不容忍人们要求在日常事务中施行真主的沙里亚。因此，这样的社会否认或搁置了真主在大地上的主权，而真主明确说道：

Sometimes it appears in the form of a society in which God's existence is not denied, but His domain is restricted to the heavens and His rule on earth is suspended. Neither the Shari'ah nor the values prescribed by God and ordained by Him as eternal and invariable find any place in this scheme of life. In this society, people are permitted to go to mosques, churches and synagogues; yet it does not tolerate people's demanding that the Shari'ah of God be applied in their daily affairs. Thus, such a society denies or suspends God's sovereignty on earth, while God says plainly:

"他是天上的主宰，也是地上的主宰。"（43:84）

"It is He Who is Sovereign in the heavens and Sovereign in the earth." (43:84)

由于这种行为，这样的社会并未遵循真主所界定的神的宗教。

Because of this behavior, such a society does not follow the religion of God as defined by Him:

命令只属于真主。祂命令你们不要崇拜除祂以外的任何人。这才是正确的生活之道。（12:40）

"The command belongs to God alone. He commands you not to worship anyone except Him. This is the right way of life." (12:40)

因此，这样的社会应当被归入贾希利社会之列，尽管它可能宣称信仰真主，并允许人们在清真寺、教堂和犹太会堂中履行其宗教功修。

Because of this, such a society is to be counted among jahili societies, although it may proclaim belief in God and permit people to observe their devotions in mosques, churches and synagogues.

伊斯兰社会就其本质而言，是唯一的文明社会，而各种形式的jahili（蒙昧）社会都是落后的社会。有必要阐明这一伟大的真理。

The Islamic society is, by its very nature, the only civilized society, and the jahili societies, in all their various forms, are backward societies. It is necessary to elucidate this great truth.

一次，我在宣布一本正在付印的拙作时，将其书名定为《伊斯兰的文明社会》；但在下一次公告中，我把书名中的“文明”一词去掉了。对此改动，一位阿尔及利亚作家（用法语写作）评论说，原因在于一种在人的心中为捍卫伊斯兰而运作的心理。这位作家表示遗憾，认为这是一种不成熟的表现，使我无法正视现实！我原谅了这位阿尔及利亚作家，因为我自己曾经也持有同样的看法。那时我的思维方式与他今天的思维方式相似。我遇到过他今天所遇到的同样困难，即理解“文明”一词的含义。

Once I announced as the title of a book of mine which was in press, The Civilized Society of Islam; but in my next announcement I dropped the word 'civilized' from it. At this change, an Algerian author (who writes in French) commented that the reason for this change is that psychology which operates in a person's mind while defending Islam. The author expressed regret that this was an expression of immaturity which was preventing me from facing reality! I excused this Algerian author because at one time I myself was of the same opinion. At that time, my thought processes were similar to his thought processes of today. I encountered the same difficulty which he is encountering today; that is, to understand the meaning of 'civilization'.

直到那时,我仍未摆脱那些渗入我头脑的文化影响,尽管我的态度和倾向是伊斯兰的。这些影响的来源是外来的,与我的伊斯兰意识格格不入,然而它们却蒙蔽了我的直觉和观念。西方的文明观念成了我的标准,它使我无法以清晰而敏锐的眼光看待事物。

Until then, I had not gotten rid of the cultural influences which had penetrated my mind in spite of my Islamic attitude and inclination. The source of these influences was foreign -alien to my Islamic consciousness, -yet these influences had clouded by intuition and concepts. The Western concept of civilization was my standard; it had prevented me from seeing with clear and penetrating vision.

然而,后来我非常清楚地看到,穆斯林社会才是文明社会。因此,我书名中的"文明"一词是多余的,并没有增添任何新意;相反,它还会像我自己的想法曾经被遮蔽那样,遮蔽读者的思考。

However, later I saw very clearly that the Muslim society was the civilized society. Hence the word 'civilized' in the title of my book was redundant and did not add anything new; rather it would have obscured the thinking of the reader in the same way as my own ideas had been obscured.

这个问题是什么是“文明”？让我们来尝试解释一下。

Now the question is, what is the meaning of 'civilization?' Let us try to explain it.

当一个社会中的主权唯属真主，并体现为服从神圣的法律时，那个社会中的每一个人才能免于受他人奴役，才能真正尝到自由的滋味。这才是"人类文明"，因为人类文明的根基，正是社会中每一个人完全而真实的自由，以及每一个个体充分的尊严。反之，在一个社会中，若有些人是立法的主宰，另一些人则是服从他们的奴隶，那么就不存在真正意义上的自由，也不存在每一个个体的尊严。

When, in a society, the sovereignty belongs to God alone, expressed in its obedience to the Divine Law, only then is every person in that society free from servitude to others, and only then does he taste true freedom. This alone is 'human civilization', as the basis of a human civilization is the complete and true freedom of every person and the full dignity of every individual of the society. On the other hand, in a society in which some people are lords who legislate and some others are slaves who obey them, then there is no freedom in the real sense, nor dignity for each and every individual.

有必要说明一点：立法并不仅限于法律事务，有些人把"沙里亚"（伊斯兰教法）狭隘地理解为此。事实上，态度、生活方式、价值观、标准、习惯和传统，都是由立法所规定的，并且都影响着人们。如果某一群体锻造出所有这些枷锁，并将他人禁锢其中，那么这就不是一个自由的社会。在这样的社会中，一些人占据权威的地位，而另一些人则服从于他们；因此，这样的社会将是落后的，在伊斯兰术语中被称为"贾希利耶"社会。

It is necessary that we clarify the point that legislation is not limited only to legal matters, as some people assign this narrow meaning to the Shari'ah. The fact is that attitudes, the way of living, the values, criteria, habits and traditions, are all legislated and affect people. If a particular group of people forges all these chains and imprisons others in them, this will not be a free society. I n such a society some people have the position of authority, while others are subservient to them; hence this society will be backward, and in Islamic terminology is called a 'jahili' society.

唯有伊斯兰社会在这一点上独具特色：权威唯独属于真主。人斩断了对他人的奴役枷锁，投身于对真主的侍奉，从而获得那种真正而完整的自由，而这种自由正是人类文明所追求的核心。在这个社会中，人的尊严与荣誉依照真主所规定的方式受到尊重。他成为真主在地上的代理人，其地位甚至高于天使。

Only Islamic society is unique in this respect, in that the authority belongs to God alone; and man, cutting off his chains of servitude to other human beings, enters into the service of God and thus attains that real and complete freedom which is the focus of human civilization. In this society, the dignity and honor of man are respected according to what God has prescribed. He becomes the representative of God on earth, and his position becomes even higher than that of the angels.

在一个以唯一的真主所启示的观念、信仰和生活方式为根基的社会里，人的尊严受到最高程度的尊重，没有人会沦为他人的奴隶；而在那些观念、信仰和生活方式源自人类主人的社会里，情况则并非如此。在前一种社会中，人最高尚的品质——精神与理智的品质——得以显现；而在以肤色、种族、民族或类似标准来界定人际关系的社会里，这些关系却成了束缚人类思想的枷锁，使人最高贵的品质无法彰显。无论一个人属于什么肤色、种族或民族，他依然是人；但如果他缺乏灵性与理性，就不能被称为人。此外，人能够改变自己的信仰、观念和对生活的态度，却无法改变自己的肤色和种族，也无法决定自己出生于何地、属于哪个民族。

In a society which bases its foundation on the concept, belief and way of life which all originate from the One God, man's dignity is respected to the highest degree and no one is a slave to another, as they are in societies in which the concepts, beliefs and way of life originate from human masters. In the former society, man's highest characteristics - those of the spirit and mind -are reflected, while in a society in which human relationships are based on color, race or nation, or similar criteria, these relationships become a chain for human thought and prevent man's noble characteristics from coming to the fore. A person remains human regardless of what color, race or nation he belongs to, but he cannot be called human if he is devoid of spirit and reason. Furthermore, he is able to change his beliefs, concepts and attitudes toward life, but he is incapable of changing his color and race, nor can he decide in what place or nation to be born.

由此可见,只有人与人的结合建立在自由选择之上的社会才是文明的社会;而结合的基础不是自由选择的社会则是落后的社会,用伊斯兰术语来说,它就是"贾希利社会"。

Thus it is clear that only such a society is civilized in which human associations are based on free choice, and that society is backward in which the basis of association is something other than free choice; in Islamic terminology, it is a 'jahili society'.

只有伊斯兰教独具这样的特点：它将社会中根本的紧密联系建立在信仰之上；基于这一信仰，黑人与白人、红种人与黄种人、阿拉伯人与希腊人、波斯人与非洲人，以及居住在大地上的所有民族，都融合为一个共同体。在这一社会中，真主是主宰，唯有祂受到崇拜；最尊贵的人是品格最高尚的人；所有个人都平等地服从一项并非人为制定、而是由他们的造物主所制定的法律。

Only Islam has the distinction of basing the fundamental binding relationship in its society on belief; and on the basis of this belief, black and white and red and yellow, Arabs and Greeks, Persians and Africans, and all nations which inhabit the earth become one community. In this society God is the Lord and only He is worshipped, the most honorable is the one who is noblest in character, and all individuals are equally subject to a law which is not man-made but made by their Creator.

一个将人的"人性"置于最高价值、珍视高尚"人性"品质的社会，才是真正文明的社会。如果唯物主义，无论以何种形式，被置于最高价值之上，无论是以"理论"的形式出现，如马克思主义对历史的解释，还是以物质生产的形式出现，如美国和欧洲国家的情形，并将其他一切人类价值都作为祭品献上祭坛，那么这样的社会就是落后的社会，或者用伊斯兰的术语来说，就是"贾希利亚社会"。

A society which places the highest value on the 'humanity' of man and honors the noble 'human' characteristics is truly civilized. If materialism, no matter in what form, is given the highest value, whether it be in the form of a 'theory', such as in the Marxist interpretation of history, or in the form of material production, as is the case with the United States and European countries, and all other human values are sacrificed at its altar, then such a society is a backward one, or, in Islamic terminology, is a 'jahili society'.

文明社会，也就是伊斯兰社会，既不在理论上也不在物质生产的形式上贬低物质，因为它认为我们所生活的、受其影响并影响其的宇宙是由物质构成的，并且认为物质生产是真主在大地上的哈里发职责的支柱。然而，在伊斯兰社会中，物质享受并不会以牺牲“人性”特质为代价被奉为最高价值——这些特质包括自由与尊严、家庭及其责任、道德与价值观等，而在蒙昧（Jahili）社会中则恰恰相反。

The civilized society-that is, the Islamic society-does not downgrade matter, either in theory or in the form of material production, as it considers the universe in which we live, by which we are influenced, and which we influence, to be made of matter, and it considers material production to be the backbone of the vicegerency of God on earth. However, in the Islamic society material comforts are not made into the highest value at the expense of 'human' characteristics-freedom and honor, family and its obligations, morals and values, and so on - as is the case in jahili societies.

如果一个社会以"人类价值"和"人类道德"为基础，并且这些价值与道德在其中居于主导地位，那么这个社会就是文明的。人类价值和人类道德并非神秘而无法界定的东西，也并非如历史唯物主义或"科学社会主义"的倡导者所宣称的那样，是"进步"而可变的、没有根基和稳定性的东西。它们是那样一些价值与道德：它们培养人身上那些使他有别于动物的特质，并突出他人格中那些使他超越动物的方面；而不是那样一些价值与道德：它们培养和突出人身上与动物相同的特质。

If a society is based on 'human values' and 'human morals' and these remain dominant in it, then that society will be civilized. Human values and human morals are not something mysterious and undefinable, nor are they 'progressive' and changeable, having no roots and stability, as is claimed by the exponents of the materialistic interpretation of history or of 'scientific socialism.' They are the values and the morals which develop those characteristics in a human being which distinguish him from the animals and which emphasize those aspects of his personality which raise him above the animals; these are not such values and morals which develop and emphasize those characteristics in man which are common with the animals.

当以这种方式看待这一问题时，便会得出一条固定且界限明确的分界线，无论"进步派"和科学团体如何不懈地试图将其抹去，这条线都无法被消除。

When the question is viewed in this manner, a fixed and well-defined line of separation is obtained which cannot be erased by the incessant attempt of the 'progressives' and the scientific societies to erase it.

根据这一观点，道德标准并不由环境和变化的条件所决定，而是凌驾于环境差异之上的固定准则。人们不能说某些道德价值是"农业的"，另一些是"工业的"；某些是"资本主义的"，另一些是"社会主义的"；某些是"资产阶级的"，另一些是"无产阶级的"。在这里，道德标准独立于环境、经济地位以及社会的发展阶段；这些只是表面的差异。超越这一切，我们得到的是"人性的"价值与道德，以及"兽性的"价值与道德，这才是正确的区分，或者用伊斯兰的术语来说，是"伊斯兰的"价值与道德和"贾希利亚的"价值与道德。

According to this view, moral standards are not determined by the environment and changing conditions; rather they are fixed criteria above and beyond the difference in environments. One cannot say that some moral values are 'agricultural' and others 'industrial', some are 'capitalistic' and some others 'socialistic', some are 'bourgeoise' and others 'proletarian'. Here, the standards of morality are independent of the environment, the economic status, and the stage of development of a society; these are nothing but superficial variations. Beyond all these, we arrive at 'human' values and morals and at 'animalistic' values and morals, this being the correct separation or, in Islamic terminology, 'Islamic values and morals and 'jahili' values and morals.

诚然,伊斯兰确立了那些属于"人性"的价值观和道德准则,它们使人具备区别于动物的品格。无论伊斯兰占主导地位的社会是农业社会还是工业社会,是游牧社会还是城市定居社会,是贫穷还是富裕,伊斯兰都在其中植入这些人性的价值观与道德,培育并强化它们;它逐步发展人的品格,并防止人退化为动物性的存在。区分人性价值与动物性特征的界线,其走向是向上的;但如果这一方向被逆转,那么尽管物质有所进步,这种文明仍将是"落后的"、"退化的"和"蒙昧的(jahili)"!如果家庭是社会的基础,而家庭的基础是夫妻之间的分工,抚养子女是家庭最重要的职能,那么这样的社会确实是文明的。在伊斯兰的生活体系中,这样的家庭为人性价值与道德在新一代中生长发展提供了环境;这些价值与道德离开家庭这一单位便无法存在。 另一方面,如果社会的基础变成了九十七种自由的性关系和私生子,如果男女关系建立在欲望、激情和冲动之上,如果工作的分配不以家庭责任和天赋为基础;如果女性的角色仅仅是迷人、性感和调情,如果女性被解除了抚育子女这一基本责任;如果她出于自愿或社会需求,宁愿去做酒店、轮船或航空公司的女招待或空乘,从而将自己的能力用于物质生产,而非用于培养人才,因为人们认为物质生产比人的品格发展更重要、更有价值、更加光荣,那么从人的角度看,这样的文明就是"落后"的,或者用伊斯兰术语来说,就是"贾希利亚"(蒙昧时代)。

Indeed, Islam establishes the values and morals which are 'human' - those which develop characteristics in a human being which distinguish him from the animals. In whatever society Islam is dominant, whether it is an agricultural or industrial society, nomadic and pastoral or urban and settled, poor or rich, it implants these human values and morals, nurtures them and strengthens them; it develops human characteristics progressively and guards against degeneration toward animalism. The direction of the line which separates human values from animal-like characteristics is upward; but if this direction is reversed, then in spite of all material progress the civilization will be 'backward', 'degenerative', and 'jahili'! If the family is the basis of the society, and the basis of the family is the division of labor between husband and wife, and the upbringing of children is the most important function of the family, then such a society is indeed civilized. In the Islamic system of life, this kind of a family provides the environment under which human values and morals develop and grow in the new generation; these values and morals cannot exist apart from the family unit. If, on the other hand, 97 free sexual relationships and illegitimate children become the basis of a society, and if the relationship between man and woman is based on lust, passion and impulse, and the division of work is not based on family responsibility and natural gifts; if woman's role is merely to be attractive, sexy and flirtatious, and if woman is freed from her basic responsibility of bringing up children; and if, on her own or under social demand, she prefers to become a hostess or a stewardess in a hotel or ship or air company, thus spending her ability for material productivity rather than in the training of human beings, because material production is considered to be more important, more valuable and more honorable than the development of human character, then such a civilization is 'backward' from the human point of view, or 'jahili' in the Islamic terminology.

家庭制度与两性关系决定着一个社会的整体品格，也决定它是落后还是文明、是蒙昧（jahili）还是伊斯兰的。那些使肉体欲望与兽性道德占据主导地位的社会，无论在工业或科学上取得多大进步，都不能被视为文明的社会。这是衡量人类真正进步的唯一标准，而且不会出错。

The family system and the relationship between the sexes determine the whole character of a society and whether it is backward or civilized, jahili or Islamic. Those societies which give ascendance to physical desires and animalistic morals cannot be considered civilized, no matter how much progress they may make in industry or science. This is the only measure which does not err in gauging true human progress.

在所有现代蒙昧社会中,"道德"的含义被限定到如此程度,以至于那些将人与动物区分开来的方面都被视为超出了它的范围。在这些社会中,非法的性关系,甚至同性恋,都不被视为不道德。伦理的含义被限定于经济事务,有时也限定于属于"国家利益"范畴的政治事务。例如,克里斯汀·基勒与英国大臣普罗福莫的丑闻,在英国社会看来并不严重,因为它的性方面并不是问题所在;之所以受到谴责,是因为克里斯汀·基勒同时还与俄国大使馆的一名海军武官有牵连,而她与一位内阁大臣的关系又在英国议会面前撒了谎!类似的丑闻在美国参议院也屡见不鲜。卷入此类间谍丑闻的英国人和美国人,通常会逃往俄国避难。这些事件被视为不道德,并非因为性偏差,而是因为危及国家机密!在蒙昧社会中,作家、记者和编辑劝告已婚和未婚者,自由的性关系并不不道德。然而,如果一个男子利用其伴侣满足性欲,或一个女子利用其伴侣满足性欲,而内心毫无爱意,这就是不道德的。如果妻子在丈夫的爱已经消逝之后仍然坚守贞洁,这是不好的;如果她另寻情人,则被视为值得称赞。关于这一主题的故事多如牛毛;许多报纸的社论、文章、漫画、严肃与轻松的专栏,都在鼓吹这种生活方式。

In all modern jahili societies, the meaning of 'morality' is limited to such an extent that all those aspects which distinguish man from animal are considered beyond its sphere. In these Societies, illegitimate sexual relationships, even homosexuality, are not considered immoral. The meaning of ethics is limited to economic affairs or sometimes to political affairs which fall into the category of 'government interests'. For example, the scandal of Christine Keeler and the British minister Profumo was not considered serious to British society because of its sexual aspect; it was condemnable because Christine Keeler was also involved with a naval attache of the Russian Embassy, and thus her association with a cabinet minister lied before the British Parliament! Similar scandals come to light in the American Senate. Englishmen and Americans who get involved in such spying scandals usually take refuge in Russia. These affairs are not considered immoral because of sexual deviations, but because of the danger to state secrets! Among jahili societies, writers, journalists and editors advise both married and unmarried people that free sexual relationships are not immoral. However, it is immoral if a boy uses his partner, or a girl uses her partner, for sex, while feeling no love in his or her heart. It is bad if a wife continues to guard her chastity while her love for her husband has vanished; it is admirable if she finds another lover. Dozens of stories are written about this theme; many newspaper editorials, articles, cartoons, serious and light columns all invite to this way of life.

从“人类”进步的角度来看，所有这类社会都不能称为文明，而是落后的。

From the point of view of 'human' progress, all such societies are not civilized but are backward.

人类的进步之路自兽性的欲望出发,向上通往更高的价值。要驾驭兽性的欲望,一个进步的社会就必须奠定家庭制度的根基:在这一制度中,人的欲望得以获得满足;同时,下一代也得到这样的培育,使其能够延续人类文明,让人的品格得以充分绽放。显然,一个既要驾驭兽性特质、又要为人性特质的发展与完善提供充分机会的社会,必须为家庭的和平与稳定设置坚实的保障,使家庭能够免受冲动情欲的影响,履行其基本职责。另一方面,如果一个社会中充斥着不道德的教导和有毒的诱导,并且将性行为视为道德范围之外的事情,那么在这样的社会里,人的人性几乎无处生根发展。

The line of human progress goes upward from animal desires toward higher values. To control the animal desires, a progressive society lays down the foundation of a family system in which human desires find satisfaction, as well as providing for the future generation to be brought up in such a manner that it will continue the human civilization, in which human characteristics flower to their full bloom. Obviously a society which intends to control the animal characteristics, while providing full opportunities for the development and perfection of human characteristics, requires strong safeguards for the peace and stability of the family, so that it may perform its basic task free from the influences of impulsive passions. On the other hand, if in a society immoral teachings and poisonous suggestions are rampant, and sexual activity is considered outside the sphere of morality, then in that society the humanity of man can hardly find a place to develop.

因此，只有伊斯兰的价值观与道德、伊斯兰的教义与保障，才配得上人类。依照这一不变而真实的人类进步尺度，伊斯兰才是真正的文明，伊斯兰社会才是真正的文明社会。

Thus, only Islamic values and morals, Islamic teachings and safeguards, are worthy of mankind, and from this unchanging and true measure of human progress, Islam is the real civilization and Islamic society is truly civilized.

最后,当人在各方面都担当起真主在大地上的代理者角色时,即全心奉献于对真主的崇拜,摆脱对他人的奴役;确立真主所规定的生活制度,摒弃其他一切制度;依照真主的沙里亚安排自己的生活,舍弃其他一切律法;采纳令真主喜悦的价值观和道德准则,拒绝其他一切标准;在此之后,他研究支配宇宙的法则,并为全人类的福祉加以运用;依照真主赋予他作为大地代理者的责任,将这些法则应用于埋藏在地下的资源,挖掘食物与工业原料的宝藏,运用其技术与专业知识发展各类工业,并且以敬畏真主之人、真主代理者的身份去做这一切;当他对待物质与道德两方面生活的态度都浸透了这种精神,人才真正成为完全文明的人,社会也才达到文明的高峰。在伊斯兰看来,单纯的物质发明并不能被视为文明,因为一个蒙昧(贾希利亚)社会同样可以拥有物质上的繁荣。古兰经中多处描述了这类社会:它们在物质上已经繁荣昌盛,却仍然停留在蒙昧之中。

Lastly, when man establishes the representation of God on earth in all respects, by dedicating himself to the service of God and freeing himself from servitude to others, by establishing the system of life prescribed by God and rejecting all other systems, by arranging his life according to the Shari'ah of God and giving up all other laws, by adopting the values and standards of morality which are pleasing to God and rejecting all other standards and, after this, when he investigates the laws governing the universe and uses them for the benefit of all mankind, applies them to resources hidden in the earth in accordance with the obligation imposed on him by God as His vicegerent on earth, unearths the treasures and resources of food and raw materials for industries, and uses his technical and professional knowledge for the development of various kinds of industries, doing all these things as a God-fearing person and as a representative of God; and when his attitude toward the material and moral aspects of life is infused with this spirit, only then does man become completely civilized and the society reach the height of civilization. In Islam, mere material inventions are not considered as civilization, as a jahili society can also have material prosperity. In many places in the Qur'an, God has described societies of this kind, which have attained material prosperity while remaining jahili.

（呼德对他的族人说）："你们为什么在每一处高地上建造纪念碑，还修建宫殿，仿佛你们会永生不死？你们对待别人时便横暴专制。所以你们应当敬畏真主，服从我。你们应当敬畏那赐给你们所知一切的主。他赐给你们牲畜、子女、花园和河流。我为你们担忧那严厉刑罚的日子。"（26：128-135）

(Hud said to his people): "What is the matter with you that you make a memorial at every high place and build palaces as if you are immortal? When you deal with others, you are tyrants. Then fear God, and obey me. Fear Him Who gave you whatever you know. He gave you animals, children, gardens and rivers. I fear for you the day of a severe chastisement." (26: 128-135)

(撒利哈对他的people说):"你们难道会安然留居在这些地方吗——在园林、泉水之间,在田地和结满丰硕果实的棕榈树之中?你们还熟练地从山中凿出房屋。所以你们当敬畏真主,服从我,不要听从那些挥霍无度、在地上作恶而不加以修正的人的命令。"(26:146-152)

(Salih said to his people): "Will you remain secure here among these things - among gardens and fountains, the farmland and palm trees with juicy fruit? You build houses skillfully out of the mountains. So fear God and obey me, and do not obey the advice of the wasteful, those who make corruption in the earth and do not set things right." (26: 146-152)

{所以当他们忘记了所受的劝告时,我为他们开启了一切事物的大门,直到他们因所赐予的而欢喜时,我突然地惩罚了他们,他们便陷入绝望。于是,作恶的民众的残余被斩尽了。赞美归于真主,世界的主。}(6:43-44)

"So when they forgot what they were reminded of, We opened to them the gates of everything until, when they rejoiced in what they were given, We seized them suddenly, and behold! they were greatly confounded. So the last remnant of the people who did evil was cut off. Praise belongs to God, the Sustainer of the Worlds." (6: 43-44)

当大地披上它的华彩、装饰得美丽动人，其居民以为自己对它拥有掌控之力时，我的命令会在夜间或白昼降临到它上面，我使它变成收割后的枯茬，仿佛昨天它还不曾繁茂过一般。（10:24）

"When the earth has taken on its glitter and has adorned itself fair, and its inhabitants think they have power over it, Our command comes upon it by night or by day, and We make it as stubble, as if yesterday it had not flourished." (10:24)

但正如我们前面所说，伊斯兰教并不轻视物质的进步与物质的发明；事实上，当这些成果在神圣的生活体系之下被运用时，伊斯兰教视之为真主的恩赐。在《古兰经》中，我们看到真主应许：当人们顺服祂时，祂将赐予他们恩惠。

But as we have said earlier, Islam does not look with contempt on material progress and material inventions; in fact, it considers them when used under the Divine system of life, as God's gifts. In the Qur'an we find that God promises His bounty to people when they are obedient to Him.

（努哈说）："我对我的族人说：'你们应当向你们的主求饶，因为祂确是至宥的。祂必使天降下连绵的雨水，以财产和子女扶助你们，为你们制造园圃，为你们开辟江河。'"（71:10-12）

(Noah said): "I said to my people, 'Ask forgiveness from your Sustainer; indeed, He accepts repentance. He will send upon you rain from the sky continuously and will make you powerful through wealth and children, and He will raise for you gardens and make streams for you." (71:10-12)

"如果那些城镇的居民信道并敬畏真主，我就会为他们从天上和地下降下福泽；但他们否认真理，所以我因他们的所作所为而惩罚了他们。"（7:96）

"Had the people of those towns believed and feared God, We would have opened blessings upon them from the sky and the earth, but they rejected the truth, so for their evil deeds We took them to account." (7:96)

但更重要的是，工业结构所建立的那个根基，以及那些将社会凝聚在一起的价值观，正是通过它们，一个社会才获得了"人类文明"的特质。

But the important thing is that foundation on which the industrial structure is built, and those values which bind a society, and through which a society acquires the characteristics of the 'human civilization'.

由于伊斯兰社会的基础以及其成长的本质(这些构成了它的共同体)具有独特的性质,因此不能将那些用来解释蒙昧(jahili)社会之建立与成长的理论套用于它。伊斯兰社会诞生于一场运动,而这场运动在其内部持续不断;它决定了个人在共同体中的地位与位置,然后再赋予他们相应的角色与责任。

Since the basis of the Islamic society and the nature of its growth, which give rise to its community, have a unique character, one cannot apply to it those theories which can explain the establishment and growth of jahili societies. The Islamic society is born out of a movement, and this movement continues within it; it determines the places and positions of individuals in the community and then assigns them roles and responsibilities.

这场运动的起源，以及由此诞生的这个共同体的源头，超越了人类的范畴，也超越了这个世界。它的源头是一种信仰，这信仰从真主降示给人类，赋予他们一种特定的观念：关于宇宙、关于生命、关于人类历史，关于价值与目标；并为他们界定了一种体现这一观念的生活方式。因此，这场运动最初的推动力，既不来自人的头脑，也不来自物质世界，而是如我们此前所述，来自地球之外、人类范畴之外；这正是伊斯兰社会及其组织的第一个显著特征。

The origin of this movement, from which this community is born, is outside the human sphere and outside this world. Its source is a belief which has come from God to mankind, and which gives them a particular concept of the universe, of life of human history, of values and purposes, and which defines for them a way of life reflecting this concept. Thus the initial impetus for the movement does not come from human minds, nor from the physical world, but, as we have stated before, it comes from outside the earth and outside the human sphere; and this is the first distinctive feature of the Islamic society and its organization.

诚然，这一运动的源头，是超出人类范畴与物质世界之外的一个因素。

Indeed, the origin of this movement is an element outside the sphere of man and outside the physical world.

这一要素源自真主的意志而产生，任何人都没有预料到，也未曾有人将其纳入考虑；在开端之时，任何人的努力都不曾介入其中。这一神圣的要素播下了伊斯兰运动的种子，同时也使人准备好采取行动——使那信仰从神圣源头传到他那里的人，做好了准备。这个单独的个人一旦信奉这一信仰，伊斯兰共同体便（潜在地）随之形成。这个人并不满足于仅仅拥有这一信仰，而是挺身而出，传达它的讯息。这一信仰的本质是一场刚健而充满活力的运动；照亮这颗心中信仰的力量明白，它不会隐而不现，而是必将显露于世，并传播到他人之中。

This element, which comes into existence from God's will, is not something expected by any human being or taken into consideration by anyone, and in the beginning, no human endeavor enters into it. This Divine element sows the seed of the Islamic movement and at the same time prepares the human being for action - prepares the one who believes in the faith which reaches to him from the Divine source. As soon as this single individual believes in this faith, the Islamic community comes into existence (potentially) This individual does not remain satisfied at having this faith, but stands up to give its message. It is the nature of this faith that it is a virile and dynamic movement; the power which lights up this faith in this heart knows that it will not remain concealed but will come out into the open and will spread to others.

当信士的人数达到三人时,这一信仰便告诉他们:"现在你们已是一个共同体,一个独特的伊斯兰共同体,有别于那些不依此信仰而生活、也不接受其根本前提的贾希利社会。"于是,伊斯兰社会便(实际上)形成了。

When the number of Believers reaches three, then this faith tells them; "Now you are a community, a distinct Islamic community, distinct from that jahili society which does not live according to this belief or accept its basic premise." Now the Islamic society has come into existence (actually).

这三个人增加到十个，十个增加到一百个，一百个增加到一千个，一千个又增加到一万二千人，伊斯兰社会由此不断壮大并最终确立。

These three individuals increase to ten, the ten to a hundred, the hundred to a thousand, and the thousand increase to twelve thousand-and the Islamic society grows and becomes established .

在这一运动的进程中，一场斗争便已在jahili社会内部展开。一方是这个新生的社会：它在信仰与观念、价值与标准、存在形态与组织方式上，都已与jahili社会划清界限；伊斯兰社会正是从jahili社会中吸纳个体的。

During the progress of this movement, a struggle would already have started within the jahili society. On the one side is this new born society, which in its belief and concepts, values and standards, existence and organization has separated itself from the jahili society, from which the Islamic society absorbs individuals.

这一运动从其开端直至其社会逐步成长并获得持久存在的整个过程中,都会考验每一个人,并依照伊斯兰的平衡与标准衡量其能力,据此赋予他相应的责任岗位。社会会自动认可他的才能,他无需挺身而出宣布自己的候选资格;事实上,他的信仰以及他与其社会所遵从的价值观,会促使他隐退,避开那些想要授予他责任职位之人的目光。

This movement, from the moment of its inception until the growth and permanent existence of its society comes about, tests every individual and assigns him a position of responsibility according to his capacity, as measured by the Islamic balance and standards. The society automatically recognizes his capabilities, and he does not need to come forward and announce his candidacy; in fact, his belief and the values to which he and his society subscribe compel him to keep himself concealed from the eyes of those who want to give him a responsible position.

但是，作为伊斯兰信仰自然产物、也是伊斯兰社会本质的那种运动，不允许任何个人隐退其中。这个社会的每一个成员都必须行动起来！他的信仰中要有运动，他的血液中要有运动，他的社群中要有运动，在这个有机社会的结构中也要有运动。只要蒙昧（Jahiliyyah）仍然环绕着他，它的残余影响仍留在他的心中和周围人的心中，斗争就会持续，圣战（Jihaad）也将延续，直到复活日。

But the movement which is a natural outgrowth of the Islamic belief and which is the essence of the Islamic society does not let any individual hide himself. Every individual of this society must move! There should be a movement in his belief, a movement in his blood, a movement in his community, and in the structure of this organic society, and as the Jahiliyyah is all around him, and its residual influences in his mind and in the minds of those around him, the struggle goes on and the Jihaad continues until the Day of Resurrection.

这个运动所经历的起伏，决定了运动中每个个体的地位与活动；而这一社会有机体的完整，则是通过其中各个个体及其活动之间的和谐来实现的。

The ups and downs through which the movement passes determine the position and activity of every individual in the movement, and the organic body of this society is completed through the harmony between its individuals and their activities.

这种开端与这种组织方式，是伊斯兰社会的两大特征，它们使伊斯兰社会在存在与结构、本质与形态、制度以及调节该制度的方式上，有别于其他社会，并使其成为一个独特而独立的实体。它不能用与之格格不入的社会理论来理解，也不能用有悖于其本质的方法来传授，更不能借用其他制度的途径来建立。

This kind of beginning and this method of organization are two of the characteristics of the Islamic society which distinguish it from other societies in respect to its existence and its structure, its nature and its form, its system and the method of regulating this system, and make it a unique and separate entity. It cannot be understood by social theories alien to it, nor can it be taught by methods foreign to its nature, nor can it be brought into existence by ways borrowed from other systems.

按照我们一贯对文明的定义，伊斯兰社会不仅是过去的一个实体，只能在历史中加以研究，它更是现在的迫切需要，也是未来的希望。人类无论今天还是明天，都可以通过努力迈向这一崇高的文明而获得尊严，把自己从正在陷入的蒙昧（Jahiliyyah）深渊中拯救出来。这一点不仅适用于工业和经济发达的国家，也适用于落后的国家。

According to our unvarying definition of civilization, the Islamic society is not just an entity of the past, to be studied in history, but it is a demand of the present and a hope of the future. Mankind can be dignified, today or tomorrow, by striving toward this noble civilization, by pulling itself out of the abyss of Jahiliyyah into which it is falling. This is true not only for the industrially and economically developed nations but also for the backward nations.

上文所提到的那些人类价值，只有在伊斯兰文明时期才真正为人类所实现。我们还应当记住，所谓“伊斯兰文明”，是指这些价值得到最高程度体现的文明，而不是那种在工业、经济和科学上有所进步，却压制人类价值的文明。

The values to which we referred above as human values were never attained by mankind except in the period of Islamic civilization. We also ought to remember that by the term 'Islamic Civilization' we mean that civilization in which these values are found to the highest degree, and not a civilization which may make progress in industry, economics and science but in which human values are suppressed.

这些价值并非理想化的空想，而是可以通过人的努力、正确运用伊斯兰教的教导而实现的切实价值。无论工业和科学发展到何种水平，这些价值都可以在任何环境中实现，二者并无矛盾；事实上，伊斯兰教的教导鼓励物质繁荣与科学进步，因为这关乎人作为上主在地上代理人的角色。

These values are not idealistic but are practical values which can be attained through human effort, by applying the teachings of Islam correctly. These values can be attained in any environment, whatever the level of industrial and scientific progress may be, as there is no contradiction; in fact, material prosperity and scientific progress are encouraged by the teachings of Islam, as they pretain to man's role as the representative of God on earth.

同样，在工业和科学落后的国家，这些价值观教导人们不要仅仅做沉默的旁观者，而要努力推动工业和科学的进步。拥有这些价值观的文明可以在任何地方、任何环境中发展；然而，它实际呈现的形式并非单一的，而是取决于这些价值观在其中形成的社会所存在的条件和环境。

Similarly, in countries which are industrially and scientifically backward, these values teach people not to remain just silent spectators but to strive for industrial and scientific progress. A civilization with these values can develop anywhere and in any environment; however, the actual form it takes is not one, but depends on the conditions and environment existing in the society in which these values develop.

伊斯兰社会，就其形态、规模和生活方式而言，并不是一个固定不变的历史实体；但它的存在与文明，建立在一些固定的历史事实之上的价值之上。这里所用的"历史的"一词，仅指这些价值在人类历史的某一特定时期具体地呈现出来。事实上，这些价值就其本质而言，并不属于任何特定的时代；它们是从神圣源头降临到人类的真理——超越人类的范畴，也超越物质宇宙的范畴。

The Islamic society, in its form and extent and its way of living, is not a fixed historic entity; but its existence and its civilization are based on values which are fixed historical realities. The word 'historical' used in this context only means that these values took concrete form in a particular period of human history. In fact, these values, by their nature, do not belong to any particular period; they are the truth which has come to man from the Divine source-beyond the sphere of mankind and beyond the sphere of the physical universe.

伊斯兰文明在其物质和组织结构上可以采取多种形式，但它所依据的原则和价值观是永恒不变的。这些原则包括：唯独崇拜真主，以信仰真主的独一性作为人际关系的基础，人的人性高于物质事物，培养人类价值并约束兽性欲望，尊重家庭，以及秉承真主的引导和教导，作为真主在地上的代理人；在这一代理职责的一切事务中，遵行真主的律法（沙里亚）和祂所规定的生活方式。

The Islamic civilization can take various forms in its material and organizational structure, but the principles and values on which it is based are eternal and unchangeable. These are: the worship of God alone, the foundation of human relationships on the belief in the Oneness of God, the supremacy of the humanity of man over material things, the development of human values and the control of animalistic desires, respect for the family, the assumption of being the representative of God on earth according to His guidance and instruction, and in all affairs of this vicegerency the rule of God's law (al-Shari'ah) and the way of life prescribed by Him.

伊斯兰文明的各种形态,是建立在这些固定原则之上的,它们取决于现实条件,并随工业、经济或科学发展的阶段而受到影响并发生变化。这些形态必然是各不相同的,这是因为伊斯兰拥有足够的灵活性,能够进入任何体系,并依照自身的目的去塑造该体系;但伊斯兰文明外在形态上的这种灵活性,并不意味着伊斯兰信仰本身具有任何灵活性,因为信仰正是这一文明的源泉。这种灵活性也不应被视为从外部借来的,因为它正是这一宗教的特质。然而,灵活性不应与流动性混为一谈。二者之间有着巨大的差别。

The forms of the Islamic civilization, constructed on these fixed principles, depend on actual conditions and are influenced by and change according to the stage of industrial, economic or scientific progress. These forms are necessarily different and are a consequence of the fact that Islam possesses sufficient flexibility to enter into any system and mold that system according to its purposes; but this flexibility in the outward forms of Islamic civilization does not mean any flexibility in the Islamic belief, which is the fountainhead of this civilization, nor is it to be considered as borrowed from outside, for it is the character of this religion. However, flexibility is not to be confused with fluidity. There is a great difference between these two.

当伊斯兰传入非洲中部时，它为赤身裸体的人们穿上了衣服，使他们学会与人交往，让他们走出孤立的深渊，并教导他们通过劳动去开发物质资源所带来的快乐。

When Islam entered the central part of Africa, it clothed naked human beings, socialized them, brought them out of the deep recesses of isolation, and taught them the joy of work for exploring material resources.

它将他们从部落与宗族的狭隘圈子中带出，进入了伊斯兰共同体的广阔圈子；又将他们从拜偶像的崇拜中引向对众世界的创造者的崇拜。如果这不是文明，那又是什么？这种文明是为那个环境而生的，它利用了当时实际可用的资源。若伊斯兰进入另一种环境，它的文明也将采取另一种形式——但其价值是永恒的，并且立足于那一特定环境中现有的资源。

It brought them out of the narrow circles of tribe and clan into the vast circle of the Islamic community, and out of the worship of pagan gods into the worship of the Creator of the worlds. If this is not civilization, then what is it? This civilization was for this environment, and it used the actual resources which were available. If Islam enters into some other environment, then its civilization will also take another form-but with values which are eternal,-based on the existing resources of that particular environment.

因此,依照伊斯兰的方法与方式,文明的发展并不取决于工业、经济或科学进步的任何特定水平。这种文明无论在何处建立,都会利用一切资源,并使其发展;如果某地缺乏这些资源,它便会提供资源,并为其增长与进步创造条件。但在任何情况下,它都将建立在其不变且永恒的原则之上。无论这样的伊斯兰社会在何处出现,它独特的品格与独特的运动也随之出现,并使其有别于、区别于一切蒙昧(Jahili)社会。

Thus, the development of the civilization, according to the method and manner of Islam, does not depend on any particular level of industrial, economic or scientific progress. Wherever this civilization is established, it will use all the resources, will develop them, and if in a certain place these resources are non- existent, then it will supply them and will provide the means for their growth and progress. But in all situations it will be based on its immutable and eternal principles, and wherever such an Islamic society comes into existence, its particular character and its particular movement will also come into existence, and will make it distinguished and distinct from all jahili societies.

"真主的洗礼——谁的洗礼能比真主更好呢？"（2：138）

"The baptism of God -and who can baptize better than God?" (2: 138)