世俗主义,或者说宗教与生活的分离,是西方思想体系赖以建立的知识基础,其各类裁决也由此而出。思想的建构,指的是以其根源来衡量每一种思想。若某一思想与根源相符,便被接受;若与根源相悖,便被摒弃。在这些思想之中,便包括对造物主存在的立场,即管理一切事务的那位主宰。这一思想,也就是造物主的存在,与否定造物主管理事务的世俗主义根源相互矛盾。这是因为世俗主义并不将造物主视为管理一切事务的主宰,它不把宗教与生活相联系。至于裁决的产生,则是指从根本的、奠基性的思想即信仰所认可的来源中,提供与生活事务管理相关的解决方案。西方信仰所认可的来源是人,或是人的理性,因为世俗主义否认宗教与生活之间的关系。由此,世俗主义便承认唯独由人制定法律的根本原则。

Secularism or the separation of religion from life is the Western intellectual basis upon which its thoughts are built and from which its rulings. What is intended by the building of thoughts is the measure of each thought upon its root. If a thought agrees with the root, then it is accepted. If it disagrees with the root, then it is rejected. Amongst these thoughts is the stance towards the existence of a Creator, the one who manages all the affairs. This thought i.e. the existence of a Creator, contradicts with the root of secularism that negates the management of affairs by the Creator. This is because secularism does not consider the Creator as the one who manages all the affairs, through connecting religion with life. As for the emergence of rulings, it means providing solutions related to taking care of the affairs of life from a source acknowledged by the fundamental, foundational thought i.e. the creed. The source acknowledged by the Western creed is man or his reasoning, since secularism negates the relationship of religion with life. Secularism thereby acknowledges the root of making legislation by man alone.

世俗主义作为一种思想基础已经腐化，其腐化的证据如下：

Secularism is corrupted as an intellectual basis and the evidence for its corruption is as follows:

事实上,世俗主义并未承认存在的实相,即关于永恒(azali)或受造物有造物主的问题。世俗主义也没有去研究这一问题,以得出一个确定的、永久的答案。相反,世俗主义满足于仅仅将宗教与生活分离。然而,宗教与生活分离的观念是一种自相矛盾的思想,其内部存在诸多矛盾。世俗主义一方面承认宗教,

1- As a matter of fact, secularism did not acknowledge the reality of existence, with respect to the eternal (azali) or creations having a Creator. Secularism did not study the matter to arrive at a decisive, permanent answer for it. Secularism was instead content with the separation of religion from life alone. However, the idea of separation of religion from life is a thought that is internally contradictory, having a number of contradictions within itself. Secularism acknowledges religion on the one hand,

但另一方面,它又否定了宗教的存在。同样,世俗主义肯定造物主的存在,却否认与祂的联系。世俗主义肯定末日复活的存在,却否认其目的。世俗主义承认人在造物主面前必有清算,却否认为此所需的善功。世俗主义承认人是有局限、无能为力的受造物,却使他成为地上制定法律的统治者和神明。世俗主义承认今世生活并非永恒,与此同时却在人类中培育对有死生命的眷恋和对大地的倾向。

but on the other hand, it negates the existence of religion. Similarly, secularism affirms the Creator, whilst denying the connection with him. Secularism affirms the Day of Resurrection, whilst denying its purpose. Secularism affirming the accountability in front of the Creator, whilst denying the deeds necessary for it. Secularism recognizes that man is a creation who is limited and incapable, yet it makes him a law-making ruler and deity on earth. Secularism acknowledges the non-eternity of this worldly life, whilst at the same time it nurtures the love of mortal life and an inclination towards the earth, amongst humans.

因此，矛盾是这一思想基础的特征之一。建立在其上的各种思想相互矛盾，把对立面结合在一起，将真理与谬误混杂。西方思想承认达尔文的理论，却又在暗中承认造物的观念和造物主的存在，这并不令人意外。它一方面承认教会的尊贵，一方面又与之斗争，这也不足为奇。我们发现一些西方宪法规定政教分离，并将其列为不可撤销的宪法条款，同时又规定人民自己统治自己，这同样不足为奇。这里的矛盾是显而易见的，前提是我们假设西方人整体上信仰宗教，并将其视为管理生活事务的制度。在这种情况下，将宗教与生活分离就与人民的意愿相违背。然而，如果我们假设西方人整体上是无神论者，否认宗教本身的存在，那么这一宪法条款就毫无意义，因为仅凭无神论者的存在，它便无从谈起。

Accordingly, contradiction is amongst the features of this intellectual basis. The thoughts that are built upon this are contradictory by combining opposites, mixing truth with falsehood. It is not a surprise that the Western thought acknowledges Darwin’s theory, although it implicitly acknowledges the idea of creation and the presence of a Creator. It is also not a surprise that it acknowledges the nobility of the Church, whilst fighting against it. There is even no surprise for us to find some of the Western constitutions stipulating the separation between Church and State, which is an irrevocable constitutional article, whilst stipulating at the same time the ruling of the people by themselves. Here the contradiction is apparent if we assume that Westerners as a whole believed in religion, as a system of life’s affairs. In such a case, the separation of religion from life contradicts the will of people. However, if we assume that the Westerners as a whole are atheists, denying the very existence of religion, then in such a case there is no purpose for this constitutional article, given the presence of atheists alone.

2 - 世俗主义建立在妥协与调和的基础之上。因此，温和中庸是西方思想基础的突出特征。

2 - Secularism is built on the basis of a compromise and conciliatory solution. So being moderate is the prominent feature of the Western intellectual basis.

西方思想中的一个突出特征，便是在真理与谬误之间、在两种谬误之间寻求折中。西方人的思维中并没有对善与恶、真与伪、光明与黑暗、正道与迷途作出明确的界定。无论是理性层面的、政治层面的、经济层面的还是社会层面的各种观点与解决方案，大体都建立在折中的基础之上。因此，在他们看来，中庸便是西方人的根本特征，无论他是思想家、政治家、世俗之人还是宗教信徒。在西方人看来，中庸是用来描述各种处理方式与解决方案的最崇高的品质。

Moderation between truth and falsehood and between two falsehoods is amongst the prominent featured thoughts and treatments of the West. There is no distinctive definition amongst the Western thinking between good and bad, truth and falsehood, light and darkness and guidance and misguidance. Each solution and treatment, including intellectual, political, economic and social thoughts, are built on the basis of a moderate solution. Thus moderation is the defining characteristic of a Westerner according to them, whether he is a thinker, politician, temporal man or religious man. According to the Westerner, being moderate is the finest characteristic to describe the treatments and solutions.

因此，西方的思维并不深入探讨社会正义、工人权利和工会权利等思想。这些都是反资本主义的思想，然而资本主义最初的理念却被这些思想加以修补，构成了所谓的社会主义民主，并被视为最完善的制度。西方的立法和法律都依照"中庸"的尺度进行。人们提出建议、展开辩论，以便形成一种温和的表述，并经政治家和议员们达成一致，在相互妥协、协商一致的基础上达成共识。对他们而言，问题不在于对错、真伪，而在于在不同各方之间达成妥协。他们夸耀中庸，认为政治中的温和方案是他们之中最理想的选择。他们把中庸与民主紧密且必然地联系在一起，视之为民主不可或缺的一部分。诚然，以这种含义理解的中庸，是一种恶意的想法，它试图淡化问题，将真理与谬误混合，将正确与错误掺杂。这将给人类和社会带来损失，伪善与谎言将盛行，而人们也会逐渐背离对真理和正道的追求。

Thus the Western thinking does not delve into thoughts like social justice, workers’ rights and unions’ rights. These are anti-capitalist thoughts, yet capitalism’s original thoughts are patched up with these thoughts, constituting socialist democracy, which is considered as the finest system. Western legislation and laws proceed according to the measure of moderation. Suggestions are postulated and debates occur in order to create a moderate formulation, agreed upon by politicians and parliamentarians, with a conciliatory, consensus upon compromise. For them, the issue is not about right or wrong or truth or falsehood. Instead the issue is about creating compromise between different parties. They boast of moderation, considering the moderate solution in politics to be ideal amongst them. They closely and consequentially connected moderation to democracy, as an indispensable part of it. It is true that moderation with this meaning is the malicious idea to dilute matters, mix truth with falsehood and the correct with the wrong. This would lead to loss for humans and society, whereby hypocrisy and lies would prevail, whilst people would turn away from seeking truth and guidance.

3- 由于世俗主义将宗教与生活分离，它认为处理人们生活事务的方法源于人自身。因此，人类的思维决定了善与恶（分别为khair与sharr）、美与丑（分别为Hasan与qabeeH），主权也属于人。于是，人依照他所希望和选择的制度来安排自己的生活。正如我们之前所阐明的，这是一种错误的哲学，因为人无法创造出一个准确的制度，而不产生差异、矛盾和分歧。

3- Since secularism separates religion from life, it says that the treatments to take care of the affairs of people in life emerges from man himself. Thus the human mind is that which defines the good and the evil (khair and sharr respectively) and the pretty [pleasant] and ugly (Hasan and qabeeH respectively) and sovereignty belongs to man. So, man proceeds in his life according to the system which he desires and chooses. This is corrupted philosophy as we have clarified before, because man is incapable of creating an accurate system, without having disparity, contradiction and differences.

纵观西方的现实，人们可以看到西方理性所制定的法律中存在着何等程度的矛盾与脱节。西方社会已经成为律师们进行各种试验的场所，

Upon looking at the reality of the West, one can see the extent of contradiction and disparity in the legislations drafted by the Western reason. Western societies have become the domain of experiments conducted by lawyers,

法官、立法者和政客。权利没有不受限制的,法律没有不被修改或修正的,也没有哪一条条文不被数十种解释和说明所附加。以至于宪法和法典已沦为政客手中的玩物,他们不断地更改和修订条文。因此,荒谬的手已经伸向了资本主义意识形态的根基与价值。例如,西方在反恐法律中歪曲了自由与人权的概念。这表明了这一思想基础的腐化,以及它除了通过更改和修正其基本概念之外,已无力为现实找到解决之道——而正是这些基本概念,曾催生出对人类问题的种种解决方案。

judges, lawmakers and politicians. There exist no rights without restrictions, no laws without being changed or amended and no article without being appended by dozens of interpretations and explanations. It is to the point that constitutions and canons have become a toy in the hands of politicians, who change and amend articles continuously. Thus, the hands of the absurd have been extended to the foundations and values of the capitalist ideology. For example, the West have disfigured the notion of freedom and human rights within anti-terrorism laws. This indicates the corruption of this intellectual basis and its inability to find treatments to reality, except by changing and amending its foundational concepts, upon which treatments to human problems emerged.