在第六章中，我们已经说明，伊斯兰第一根支柱的第一部分，是将自己的一生完全奉献给唯独真主，这便是"La ilaha illa Allah"的含义。第二部分则表明，这种奉献的道路来自先知穆罕默德ﷺ，"Muhammadar Rasul Allah"正是指向这一事实。对真主的完全顺服，是通过信仰、实践与律法上的顺服而实现的。没有哪位穆斯林能够相信另一个存在可以成为"神"，也不能相信可以"崇拜"真主的某个受造物，或者相信可以赋予某人"主权"的地位。我们在该章中已经解释了崇拜、信仰与主权的含义。接下来，我们将阐明主权的真正含义及其与文化的关系。

In the sixth chapter we have shown that the first part of the first pillar of Islam is the dedication of one's life to God alone; this is the meaning of "La ilaha illa Allah". The second part means that the way of this dedication comes from the Prophet Muhammad: "Muhammadar Rasul Allah" points to this fact. Complete submission to God comes by submitting to Him through belief, practice and in law. No Muslim can believe that another being can be a 'deity', nor can he believe that one can 'worship' a creature of God or that he can be given a position of 'sovereignty'. We explained in that chapter the meaning of worship, belief and sovereignty. In what follows we will show the true meaning of sovereignty and its relationship to culture.

在伊斯兰的概念中，真主主权的含义，不仅仅是人应当从真主那里推导出所有的法律律令，并依照这些律令裁决；在伊斯兰教中，“沙里亚”的含义并不局限于单纯的法律律令，还包括治理的原则、其制度与方式。这种狭义的理解（即认为沙里亚仅限于法律律令）既不适用于沙里亚，也不符合伊斯兰的概念。所谓真主的沙里亚，是指真主为规范人的生活而制定的一切；它包括信仰的原则、治理与公正的原则、道德与人际关系的原则，以及知识的原则。

In the Islamic concept, the sovereignty of God means not merely that one should derive all legal injunctions from God and judge according to these injunctions; in Islam the meaning of the 'Shari'ah' is not limited to mere legal injunctions, but includes the principles of administration, its system and its modes. This narrow meaning (i.e., that the Shari'ah is limited to legal injunctions) does not apply to the Shari'ah nor does it correspond to the Islamic concept. By 'the Shari'ah of God is meant everything legislated by God for ordering man's life; it includes the principles of belief, principles of administration and justice, principles of morality and human relationships, and principles of knowledge.

伊斯兰教法包含伊斯兰的信仰与观念，以及它们对真主属性、生命的本质、生命中显现与隐藏之事、人的本性，以及这些事物之间相互关系所产生的影响。同样，它也包括政治、社会与经济事务及其原则，其目的在于使这些事务体现对真主的完全顺服。它还涉及法律事务（今天人们所说的"沙里亚"指的就是这一层含义，而伊斯兰教中"沙里亚"的真正含义与此截然不同）。它关乎社会的道德、礼仪、价值观与准则，人、行为和事件都依据这些准则来衡量。它也涉及知识的各个方面以及艺术与科学的原理。在所有这些领域中，都需要来自真主的指引，正如在法律事务中需要指引一样。

The Shari'ah includes the Islamic beliefs and concepts and their implications concerning the attributes of God, the nature of life, what is apparent and what is hidden in it, the nature of man, and the interrelationships among these. Similarly, it includes political, social and economic affairs and their principles, with the intent that they reflect complete submission to God alone. It also includes legal matters (this is what today is referred to as the 'Shari'ah', while the true meaning of the 'Shari'ah in Islam is entirely different). It deals with the morals, manners, values and standards of the society, according to which persons, actions and events are measured. It also deals with all aspects of knowledge and principles of art and science. In all these guidance from God is needed, just as it is needed in legal matters.

我们已经讨论过真主的主权与政府和法律制度之间的关系，也讨论过它与道德、人际关系以及社会中盛行的价值观和标准之间的关系。需要注意的一点是：价值观和标准、道德与礼仪，都以社会中流行的信仰和观念为基础，并且与信仰的来源出自同一个神圣渊源。

We have discussed the sovereignty of God in relation to government and the legal system, and also in relation to matters of morals, human relationships, and values and standards which prevail in a society. The point to note was that the values and standards, morals and manners, are all based on the beliefs and concepts prevalent in the society and are derived from the same Divine source from which beliefs are derived.

对于普通人，甚至对于研究伊斯兰的作家来说，我们转向伊斯兰、转向神圣的源头以寻求科学和艺术领域的指引，这一点可能会显得奇怪。

The thing which will appear strange, not only to the common man but also to writers about Islam, is our turning to Islam and to the Divine source for guidance in spheres of science and art.

已有一本关于艺术的著作指出,一切艺术努力都不过是人的观念、信仰与直觉的反映;它们呈现出存在于人的直觉之中的关于生活与世界的种种图景。所有这些事务不仅受伊斯兰观念的支配,事实上,这一观念正是穆斯林创造力的内在动力。伊斯兰的宇宙观界定了人与宇宙其余部分的关系,以及人与其造物主的关系。它的基本主题是人的本性及其在宇宙中的地位、人生的目的、人的职能以及人生的真正价值。这些都包含在伊斯兰观念之中,而这一观念不仅仅是抽象的理念,而是一种活生生的、积极的推动力量,影响着人的情感与行为。[此书为穆罕默德·古特布所著《伊斯兰艺术原理》。]简而言之,艺术与文学思想及其与神圣启示的关系问题,需要详细的讨论;而正如我们此前所说,这一讨论不仅会让受过教育的人感到陌生,甚至会让那些在法律事务上相信真主主权的穆斯林感到诧异。

A book has already been published on the subject of art in which it has been pointed out that all artistic efforts are but a reflection of a man's concepts, beliefs and intuitions; they reflect whatever pictures of life and the world are found in a man's intuition. All these affairs are not only governed by the Islamic concepts, but, in fact, this concept is a motivating power for a Muslim's creativity. The Islamic concept of the universe defines man's relationship to the rest of the universe and to his Creator. Its basic subject is the nature of man and his position in the universe, the purpose of his life, his function, and the true value of his life. These are all included in the Islamic concept, which is not merely an abstract idea but is a living, active motivating force which influences man's emotions and actions. [The book, The Principles of Islamic Art, by Muhammad Qutb.] In short, the question of art and literary thought and its relationship to Divine guidance requires a detailed discussion, and, as we have stated before, this discussion will appear strange not only to educated people but even to those Muslims who believe in the sovereignty of God in matters of law.

穆斯林在信仰指导、生命观、功修、道德、人事、价值与标准、经济与政治原则以及对历史进程的解释等方面，不可求助于真主以外的任何源头。因此，他有责任向一位虔诚与品格、信仰与行为都无可指摘的穆斯林学习这一切。

A Muslim cannot go to any source other than God for guidance in matters of faith, in the concept of life, acts of worship, morals and human affairs, values and standards, principles of economics and political affairs and interpretation of historical processes. It is, therefore, his duty that he should learn all these from a Muslim whose piety and character, belief and action, are beyond reproach.

然而，穆斯林可以向穆斯林学习，也可以向非穆斯林学习化学、物理、生物、天文、医学、工业、农业、行政管理（仅限于其技术层面）、科技、军事技艺以及类似的抽象科学和技艺。不过，根本原则是：穆斯林社会建立之后，应当在所有这些领域中提供充足的专家，因为这些科学和技艺都是穆斯林的充分义务（Fard al-Kifayah，即集体义务），也就是说，应有足够数量的人专攻这些不同的科学和技艺，以满足社会的需要。如果穆斯林社会中没有提供让这些科学和技艺发展的适当环境，整个社会就被视为有罪；但在这些条件尚未达成之前，穆斯林可以不分宗教，向穆斯林或非穆斯林学习这些知识，并在其指导下积累经验。这些事务都属于圣训所说的"你们最了解自己的事务"所涵盖的范围。这些科学与穆斯林关于生命、宇宙、人类、其被造的目的、其责任、其与物质世界及造物主之关系的基本观念并无关联；它们也与法律原则、规范个人和群体生活的律法条例无关，也与社会中盛行的道德、礼仪、传统、习惯、价值观和标准无关，而正是这些塑造了社会的面貌与形态。因此，穆斯林向非穆斯林学习这些科学，并不存在其信仰被扭曲或重返蒙昧时代（Jahiliyyah）的危险。

However, a Muslim can go to a Muslim or to a non-Muslim to learn abstract sciences such as chemistry, physics, biology, astronomy, medicine, industry, agriculture, administration (limited to its technical aspects), technology, military arts and similar sciences and arts; although the fundamental principle is that when the Muslim community comes into existence it should provide experts in all these fields in abundance, as all these sciences and arts are a sufficient obligation (Fard al-Kifayah) on Muslims (that is to say, there ought to be a sufficient number of people who specialize in these various sciences and arts to satisfy the needs of the community). If a proper atmosphere is not provided under which these sciences and arts develop in a Muslim society, the whole society will be considered sinful; but as long as these conditions are not attained, it is permitted for a Muslim to learn them from a Muslim or a non-Muslim and to gain experience under his direction, without any distinction of religion. These are those affairs which are included in the Hadith, "You know best the affairs of your business". These sciences are not related to the basic concepts of a Muslim about life, the universe, man, the purpose of his creation, his responsibilities, his relationship with the physical world and with the Creator; these are also not related to the principles of law, the rules and regulations which order the lives of individuals and groups, nor are they related to morals, manners, traditions, habits, values and standards which prevail in the society and which give the society its shape and form. Thus there is no danger that a Muslim, by learning these sciences from a non- Muslim, will distort his belief or will return to Jahiliyyah.

但就人类努力的解释而言,无论这种努力是个人的还是集体的,这都涉及对人的本性和历史进程的理论。同样,关于宇宙起源和人类生命起源的解释,属于形而上学的范畴(而非化学、物理学、天文学或医学等抽象科学);因此,它们的地位与规范人类生活的法律事务、规则和条例相似。这些内容会间接影响人的信仰;因此,穆斯林不得从敬畏神且虔诚的穆斯林之外的任何人那里学习这些内容,因为这些事务的指引来自神。主要的目的在于,穆斯林应当认识到,所有这些事务都与他的信仰相关,而在这些事务上寻求神的指引,是信仰神的独一性和穆罕默德使者身份的必然结果ﷺ。

But as far as the interpretation of human endeavor is concerned, whether this endeavor be individual or collective, this relates to theories of the nature of man and of the historical processes. Similarly, the explanation of the origin of the universe, the origin of the life of man, are part of metaphysics (not related to the abstract sciences such as chemistry, physics, astronomy or medicine, etc.); and thus their position is similar to legal matters, rules and regulations which order human life. These indirectly affect man's beliefs; it is therefore not permissible for a Muslim to learn them from anyone other than a God-fearing and pious Muslim, who knows that guidance in these matters comes from God. The main purpose is, a Muslim should realize, that all these affairs are related to his faith, and that to seek guidance from God in these matters is a necessary consequence of the faith in the Oneness of God and the Messengership of Muhammad.

然而，穆斯林可以研究无明（Jahiliyyah）作家的一切观点与思想，但目的不在于构建自己的信仰与观念，而是为了了解无明所采纳的偏差，以便知道如何依据真正的伊斯兰信仰纠正这些人为的偏差，并依照伊斯兰教义的健全原则加以驳斥。

However, a Muslim can study all the opinions and thoughts of jahili writers, not from the point of view of constructing his own beliefs and concepts, but for the purpose of knowing the deviations adopted by Jahiliyyah, so that he may know how to correct these man-made deviations in the light of the true Islamic belief and rebut them according to the sound principles of the Islamic teachings.

哲学、历史诠释、心理学（不包括那些不属于任何人观点的观察与实验结果）、伦理学、神学和比较宗教学、社会学（不包括统计与观察）——所有这些学科，其发展方向在过去或现在都受到贾希利耶时代信仰和传统的影响。正因如此，这些学科或明或暗地与任何宗教的根本原则相冲突，尤其是与伊斯兰教相冲突。

Philosophy, the interpretation of history, psychology (except for those observations and experimental results which are not part of anyone's opinion) ethics, theology and comparative religion, sociology (excluding statistics and observations)-all these sciences have a direction which in the past or the present has been influenced by jahili beliefs and traditions. That is why all these sciences come into conflict, explicitly or implicitly, with the fundamentals of any religion, and especially with Islam.

这些思想与知识领域的情况，与物理学、化学、天文学、生物学、医学等学科并不相同。只要上述这些学科局限于实际的实验及其结果，而不越出自身范围进入思辨性的哲学，情况便是如此。例如，达尔文主义生物学超出了其观察的范围，既无道理可言，也只是为了表达一种观点，它假定：要解释生命的起源及其演化，无需假设物质世界之外存在某种力量。

The situation concerning these areas of human thought and knowledge is not the same as with physics, chemistry, astronomy, biology, medicine, etc. - as long as these last- mentioned sciences limit themselves to practical experiments and their results, and do not go beyond their scope into speculative philosophy. For example, Darwinist biology goes beyond the scope of its observations, without any rhyme or reason and only for the sake of expressing an opinion, in making the assumption that to explain the beginning of life and its evolution there is no need to assume a power outside the physical world.

关于这些事务，穆斯林所需的真正指引，已足以来自其主。这种引导人归信并全然顺服唯独真主的指引，远胜于人类在这些事务上所做的一切臆测，以至于那些臆测显得荒谬可笑。

Concerning these matters, the true guidance from his Sustainer is sufficient for a Muslim. This guidance toward belief and complete submission to God alone is so superior to all man's speculative attempts in these affairs that they appear utterly ridiculous and absurd.

"文化是人类的共同遗产"，并且文化没有国界、民族或宗教之分，这一说法只有在涉及科学和技术时才是正确的——前提是我们不越过这些科学的界限，不深入形而上的诠释，不开始用哲学术语来解释人的目的及其历史使命，也不以哲学方式去解释艺术、文学和人的直觉。

The statement that "Culture is the human heritage" and that it has no country, nationality or religion is correct only in relation to science and technology-as long as we do not jump the boundary of these sciences and delve into metaphysical interpretations, and start explaining the purpose of man and his historical role in philosophical terms, even explaining away art and literature and human intuition philosophically.

除了这一有限的含义之外,关于文化的这一说法,是世界犹太人耍弄的诡计之一。其目的在于消除一切限制,尤其是信仰与宗教所施加的限制,使犹太人得以渗入全世界的政治体系之中,从而可以自由地延续他们的罪恶图谋。这些活动中首当其冲的便是放高利贷,其目的是让全人类的财富最终都落入以利息运作的犹太金融机构手中。

Beyond this limited meaning, this statement about culture is one of the tricks played by world Jewry, whose purpose is to eliminate all limitations, especially the limitations imposed by faith and religion, so that the Jews may penetrate into body politic of the whole world and then may be free to perpetuate their evil designs. At the top of the list of these activities is usury, the aim of which is that all the wealth of mankind end up in the hands of Jewish financial institutions which run on interest.

然而，伊斯兰教认为，除抽象科学及其实际应用之外，文化有两种：一种是伊斯兰文化，它以伊斯兰的理念为基础；另一种是贾希利文化，它以各种生活方式呈现出来，但这些方式归根结底都基于同一件事，即把人类的思想奉为神明，使其真伪不再依照上主的指引来判断。伊斯兰文化关注一切理论与实践事务，它包含一些原则、方法和特征，能够保障一切文化活动的发展与延续。

However, Islam considers that - excepting the abstract sciences and their practical applications-there are two kinds of culture; the Islamic culture, which is based on the Islamic concept, and the jahili culture, which manifests itself in various modes of living which are nevertheless all based on one thing, and that is giving human thought the status of a god so that its truth or falsity is not to be judged according to God's guidance. The Islamic culture is concerned with all theoretical and practical affairs, and it contains principles, methods and characteristics which gurantee the development and perpetuation of all cultural activities.

必须记住这样一个事实:现代欧洲工业文明的动力精神——实验方法——并非起源于欧洲,而是起源于安达卢斯和东方的伊斯兰大学。实验方法的原理,源自伊斯兰的观念及其对物质世界、其现象、其力量和其奥秘的解释。后来,欧洲采纳了实验方法,进入了科学复兴的时期,并一步步地将其引向科学的巅峰。与此同时,穆斯林世界逐渐远离了伊斯兰,其结果是科学运动先是陷入停滞,最终完全终止。导致这种停滞状态的原因,有些源于穆斯林社会内部,有些则来自外部,例如基督徒和犹太复国主义者对穆斯林世界的入侵。欧洲将伊斯兰信仰的根基从实证科学的方法论中剔除;最终,当欧洲反抗教会——教会以上帝的名义压迫普通民众——时,它也剥夺了实证科学与真主指引相联系的伊斯兰方法。

One ought to remember the fact that the experimental method, which is the dynamic spirit of modern Europe's industrial culture, did not originate in Europe but originated in the Islamic universities of Andalusia and of the East. The principle of the experimental method was an offshoot of the Islamic concept and its explanations of the physical world, its phenomena, its forces and its secrets. Later, by adopting the experimental method, Europe entered into the period of scientific revival, which led it step by step to great scientific heights. Meanwhile, the Muslim world gradually drifted away from Islam, as a consequence of which the scientific movement first became inert and later ended completely. Some of the causes which led to this state of inertia were internal to the Muslim society and some were external, such as the invasions of the Muslim world by the Christians and Zionists. Europe removed the foundation of Islamic belief from the methodology of the empirical sciences, and finally, when Europe rebelled against the Church, which in the name of God oppressed the common people, it deprived the empirical sciences of their Islamic method of relating them to God's guidance.

因此,欧洲思想的整个基础变成了jahili(蒙昧时期的),与伊斯兰的观念彻底疏离,甚至变得与之相悖、相冲突。因此,穆斯林有必要回归主的引导,以学习伊斯兰的人生观——如果可能,靠自己学习;否则,就向敬畏主、虔诚与信仰都值得信赖的穆斯林求教。

Thus the entire basis of European thought became jahili and completely estranged from the Islamic concept, and even became contradictory and conflicting with it. It is necessary for a Muslim, therefore, to return to the guidance of God in order to learn the Islamic concept of life- on his own, if possible, or otherwise to seek knowledge from a God-fearing Muslim whose piety and faith are reliable.

在伊斯兰教中，“向有知识的人求学”这句话，并不适用于那些与信仰、宗教、道德与价值观、风俗习惯以及一切涉及人际关系的事务相关的学问。

In Islam the saying, 8'Seek knowledge from the one who knows", is not acceptable with respect to those sciences which relate to faith, religion, morals and values, customs and habits, and all those matters which concern human relationships.

毫无疑问,伊斯兰教允许穆斯林向非穆斯林或不虔诚的穆斯林学习化学、物理学、天文学、医学、技术、农业、行政管理以及类似的技术性学科,但前提是没有敬畏真主的穆斯林学者能够教授这些学科。当今的情况正是如此,因为穆斯林已经偏离了他们的宗教和生活方式,忘记了伊斯兰教委任他们为神的代表,并使他们负有学习一切科学、发展各种能力的责任,以履行神所赋予他们的崇高地位。但是,伊斯兰教不允许穆斯林从非伊斯兰的来源,或从信仰和宗教知识并不可靠的虔诚穆斯林以外的任何人那里,学习信仰的原则、其观念的内涵、《古兰经》和圣训的诠释、先知ﷺ的生平、历史哲学、其社会的传统、政府的宪法、政治的形式,以及类似的知识领域。

No doubt Islam permits a Muslim to learn chemistry, physics, astronomy, medicine, technology and agriculture, administration and similar technical sciences from a non-Muslim or from a Muslim who is not pious - and this under the condition that no God-fearing Muslim scientists are available to teach these sciences. This is the situation which exists now, because Muslims have drifted away from their religion and their way of life, and have forgotten that Islam appointed them as representatives of God and made them responsible for learning all the sciences and developing various capabilities to fulfill this high position which God has granted them. But Islam does not permit Muslims to learn the principles of their faith, the implications of their concept, the interpretation of the Qur'an, Hadith, the Prophet-peace be on him-the philosophy of history, the traditions of their society, the constitution of their government, the form of their politics, and similar branches of knowledge, from non-Islamic sources or from anyone other than a pious Muslim whose faith and religious knowledge is known to be reliable.

这位写下这些文字的人，用四十年时间阅读书籍、研究人类知识的几乎所有领域。他专攻其中某些学科，另一些则出于个人兴趣而钻研。之后他转向了自己信仰的源泉。他逐渐感到，此前所读的一切，与他在这里所发现的相比，简直微不足道。他并不后悔用四十年光阴追求这些学问，因为他由此认识到了蒙昧（Jahiliyyah）的本质、它的偏离、它的错误与无知，也认识到它的浮华与喧嚣、它傲慢自夸的主张。最终，他确信，穆斯林无法将这两种源泉——神圣启示的源泉与蒙昧的源泉——结合起来作为自己的教育。

The person who is writing these lines has spent forty years of his life in reading books and in research in almost all aspects of human knowledge. He specialized in some branches of knowledge and he studied others due to personal interest. Then he turned to the fountainhead of his faith. He came to feel that whatever he had read so far was as nothing in comparison to what he found here. He does not regret spending forty years of his life in the pursuit of these sciences, because he came to know the nature of Jahiliyyah, its deviations, its errors and its ignorance, as well as its pomp and noise, its arrogant and boastful claims. Finally, he was convinced that a Muslim cannot combine these two sources-the source of Divine guidance and the source of Jahiliyyah - for his education .

即使如此，这并不是我个人的意见。这是一件重大的事情，不能仅凭某个人的意见来决定，而且当神圣的准绳已为我们提供了判断此事的途径时，也就无需依赖某位穆斯林的意见。这是真主和他的使者的裁决，我们将此事交付于他们。我们以信士所应有的方式将此事交付他们，因为一切有争议的决定都理应交由真主和他的先知ﷺ来裁断。

Even then, this is not my personal opinion; this is a grave matter to be decided merely by some person's opinion, and the question of depending on a Muslim's opinion does not arise when the Divine standard provides us a way to judge the matter. This is the decision of God and His Messenger - peace be on him - and we refer it to them. We refer it to them in the same manner as is befitting for a Believer, as all controversial decisions ought to be referred to the judgement of God and His Prophet-peace be on him.

真主至高无上，在总体上谈到犹太教徒和基督教徒针对穆斯林的最终图谋时说道：

God Most High says in general terms concerning the ultimate aims of the Jews and Christians against Muslims:

许多有经人因心怀嫉妒，在真理已对他们明白之后，仍希望使你们从信仰回转为不信。然而你们应当宽恕并谅解他们，直到真主降下他的命令。真主确实对万物全能。（2:109）

"Many among the People of the Book wish to turn you back from your faith toward unbelief, due to their envy, even after the truth has been known to them; but forgive and excuse them until God brings about His decision. Indeed, God has power over everything." (2:109)

"犹太教徒和基督教徒除非你顺从他们的道路，否则绝不会喜悦你。你说：'真正的引导只是真主的引导。'如果在知识已经降临你之后，你仍顺从他们的私欲，那么你在真主之外将找不到任何保护者和援助者。"(2:120)

"The Jews and Christians will not be pleased with you unless you follow their way. Say: "Indeed, God's guidance is the true guidance'. And if, after this knowledge has come to you, you follow their desires, then you will find no helper or friend against God." (2:120)

"信道的人们啊!如果你们服从有经的人中的一派,他们将使你们在信仰之后变为不信道者。"(3:100)

"O you who believe! If you follow a party of the People of the Book, they will return you to the state of unbelief after you have believed." (3:100)

据哈菲兹·阿布·叶阑(Hafiz Abu Y'ala)转述,真主的使者ﷺ说:"不要向有经典的人询问任何事情。他们不能引导你们,实际上他们自己也迷失了。如果你们听信他们,你们可能会接受某些虚妄,或否认某些真理。凭真主起誓,如果穆萨(Moses)在你们中间活着,他也不被允许(由真主允许)做别的,只能追随我。" 在真主向穆斯林发出这一警告,揭示犹太教徒和基督教徒的最终图谋之后,如果我们误以为当犹太教徒和基督教徒讨论伊斯兰信仰或伊斯兰历史,或者当他们就穆斯林社会、穆斯林政治或经济提出建议时,他们是出于善意,或是心系穆斯林的福祉,或是为了寻求引导与光明,那将是极其短视的。那些在真主如此明确的宣告之后,仍然这样想的人,确实是被迷惑了。

As reported by Hafiz Abu Y'ala, the Messenger of God- peace be on him- said: "Do not ask the People of the Book about anything. They will not guide you, In fact, they are themselves misguided. If you listen to them, you might end up accepting some falsehood or denying some truth. By God, If Moses had been alive among you, he would not be permitted (by God) anything except to follow me." After this warning to the Muslims from God concerning the ultimate designs of the Jews and Christians, it would be extremely short-sighted of us to fall into the illusion that when the Jews and Christians discuss Islamic beliefs or Islamic history, or when they make proposals concerning Muslim society or Muslim politics or economics, they will be doing it with good intentions, or with the welfare of the Muslims at heart, or in order to seek guidance and light. People who, after this clear statement from God, still think this way are indeed deluded.

同样,至高无上的真主说:"你说:'真正的引导只是真主的引导。'"这节经文确定了每位穆斯林在这些事务上寻求引导时应当求助的唯一来源。凡超出真主引导之外的,都是迷误,除祂之外没有谁能够引导,这一点从经文中"你说:'真正的引导只是真主的引导'"的强调语气中可以明显看出。这节经文的含义毫不含糊,也不可能有其他解释。

Similarly, the saying of God Most High: "Say: 'Indeed, God's guidance is the true guidance", determines the unique source to which every Muslim should turn for guidance in all these affairs, as whatever is beyond God's guidance is error and none other than He can guide, as is clear from the emphasis in the verse, "Say: 'Indeed, God's guidance is the true guidance". There is no ambiguity in the meaning of this verse and no other interpretation is possible.

另有一条明确的训诫，要求避开那些背离对真主的忆念、只以今世为目标的人。经文解释说，这样的人只是追随臆测，而穆斯林是被禁止追随臆测的；他只知道今世生活中的表象，并不具备真正的知识。

There i5 also a decisive injunction to avoid a person who turns away from the remembrance of God and whose only object is this world. It is explained that such a person follows mere speculation-and a Muslim is forbidden to follow speculation - and he knows only what is apparent in the life of this world and does not possess the true knowledge.

"你要避开那些背弃我的教诲、只追求今世生活的人，这就是他们的全部见识。你的主最知道谁偏离了祂的正道，也最知道谁是得到引导的。"（53：29-30）

"Avoid a person who has turned away from Our remembrance and does not desire anything beyond the life of this world, and this is the extent of his knowledge. Your Sustainer knows best who has gone astray from His path, and He knows best who is guided." (53: 29-30)

“他们只知道今世生活的表面，而对后世却漠不关心。”（30:7）

"They only know what is apparent in the life of this world, and are negligent of the Hereafter." (30:7)

一个疏忽于记念真主、完全沉迷于今世事务的人——当今所有的“科学家”都是如此——只知道表面的东西，这种知识并非穆斯林可以完全依赖其拥有者的那种知识，除了在技术层面上可以从他们那里学习的部分。对于他们关于心理和概念层面的解释，他应当置之不理。这并非《古兰经》中屡次赞美的那种知识，例如经文所说：“知道的人和不知道的人，能相等吗？”那些断章取义地引用此类经文来争论的人是错误的。这句反问所在的完整经文如下：

A person who is negligent in remembering God and is completely occupied with the affairs of this life-and that is the case with all the 'scientists' of today- knows only what is apparent, and this is not the type of knowledge, for which a Muslim can rely completely on its possessor, except for what is permitted to be learned from them to the extent of technical knowledge. He should ignore their interpretations concerning psychological and conceptual matters. This is not that knowledge which is praised repeatedly in the Qur'an for example in the verse, "Are they equal -those who know and those who do not know"? Those who take such verses out of context and argue are in error. The complete verse in which this rhetorical question is posed is as follows:

"……抑或是在夜间时刻崇拜、俯伏和站立、畏惧后世并期望其主的慈悯的人呢？你说：知道的人和不知道的人，岂能相等呢？只有有理智的人才会觉悟。"（39:9）

". . . Or is he who is worshipful in the watches of the night, prostrating and standing, he being afraid of the Hereafter and hoping for the mercy of His Sustainer? Say: Are they equal - those who know and those who do not know? Indeed, the thinking persons take heed." (39:9)

只有那样的人——在夜深人静之时仍然礼拜、站立或叩首，畏惧后世，期盼主的慈悯——才是真正的有知识者；上述经文所指的正是这种知识，也就是引导人走向真主并使人记念祂的知识，而不是那种使人的天性偏离、导向否认真主的知识。

Only such a person who, in the darkness of the night, remains worshipping, standing or prostrating, who fears the Hereafter, and hopes for the mercy of his Sustainer, is truly knowing, and it is his knowledge to which the above verse refers; that is to say, the knowledge which guides toward God and the remembrance of Him,. and not that knowledge which distorts human nature toward denial of God.

知识的范围并不局限于信仰的条款、宗教的义务，或关于何为允许、何为禁止的律法；它的范围非常广阔。它包括上述一切，也包括自然规律的知识，以及与人在上主面前所承受的代理职分相关的一切事务。然而，凡是根基不建立在信仰之上的知识，都不在《古兰经》所指、其拥有者被视为值得称许的那种知识的定义之内。信仰与所有研究宇宙和自然规律的科学之间有着紧密的联系，例如天文学、生物学、物理学、化学和地质学。这些科学都能引导人走向真主，除非它们被个人的意见和臆测所扭曲，并呈现为与真主的观念毫不相干。这种令人遗憾的情况在欧洲确实发生过。欧洲历史上曾有一段时期，科学家与专横的教会之间出现了极其痛苦、令人憎恶的对立；结果，欧洲整个科学运动是在无神论的基础上开始的。这一运动深刻地影响了生活的各个方面；事实上，它彻底改变了欧洲思想的整体性质。科学界对教会的敌意，并未局限于教会或其信仰，而是指向一切宗教，以至于所有学科都转而反对宗教，无论它们是思辨哲学，还是与宗教毫无关系的技术性或抽象性学科。［参见《未来属于这一宗教》一书中“Al-Fisam al-Nakad”一章。］西方的思维方式和一切科学，正是建立在这些有毒影响的基础之上，对一切宗教怀有敌意，尤其对伊斯兰教怀有更大的敌视。 这种对伊斯兰教的敌意尤为明显，而且很多时候是一场精心策划的阴谋的结果，其目的首先是动摇伊斯兰信仰的根基，然后逐步摧毁穆斯林社会的架构。

The sphere of knowledge is not limited to articles of faith, religious obligations, or laws about what is permissible and what is forbidden; its sphere is very wide. It includes all these and also the knowledge of natural laws and all matters concerning man s delegated role before God. However, any knowledge, the foundation of which is not based on faith, is outside the definition of that knowledge which is referred to in the Qur'an and the possessors of which are considered praiseworthy. There is a strong relationship between faith and all those sciences which deal with the universe and natural laws, such as astronomy, biology, physics, chemistry and geology. All these sciences lead man toward God, unless they are perverted by personal opinions and speculations, and presented devoid of the concept of God. Such a regrettable situation actually occurred in Europe. In fact, there came a time in European history when very painful and hateful differences arose between scientists and the oppressive Church; consequently the entire scientific movement in Europe started with Godlessness. This movement affected all aspects of life very deeply; in fact, it changed the entire character of European thought. The effect of this hostility of the scientific community toward the Church did not remain limited to the Church or to its beliefs, but was directed against all religion, so much so that all sciences turned against religion, whether they were speculative philosophy or technical or abstract sciences having nothing to do with religion [ Refer to the chapter, "Al- Fisam al-Nakad", in the book The Future Belongs to This Religion.] The Western ways of thought and all the sciences started on the foundation of these poisonous influences with an enmity toward all religion, and in particular with greater hostility toward Islam. This enmity toward Islam is especially pronounced and many times is the result of a well-thought-out scheme, the object of which is first to shake the foundations of Islamic beliefs and then gradually to demolish the structure of Muslim society.

如果明知这一点，我们在传授伊斯兰学科时仍依赖西方的思维方式，那将是我们不可原谅的盲目。事实上，当我们学习纯粹的科学或技术学科时——对于这些学科，我们除西方来源外别无其他来源——我们有责任保持警惕，使这些学科远离哲学思辨，因为这些哲学思辨大多与宗教相悖，尤其与伊斯兰教相悖。它们哪怕只有一丝影响，也足以污染伊斯兰这清澈的源泉。

If, in spite of knowing this, we rely on Western ways of thought, even in teaching the Islamic sciences, it will be an unforgiveable blindness on our part. Indeed, it becomes incumbent on us, while learning purely scientific or technological subjects for which we have no other sources except Western sources, to remain on guard and keep these sciences away from philosophical speculations, as these philosophical speculations are generally against religion and in particular against Islam. A slight influence from them can pollute the clear spring of Islam.