文明（حضارة，haDarah）与物质进步（مدنية，madaniyyah）之间存在差别。文明包括关于生活的全部观念，而物质进步指的是生活事务中所使用的、可感知之物的物质形式。文明具有特定性，取决于对生活的看法；而物质进步既可以是特定的，也可以是普遍的。因此，属于文明产物的事物，例如雕像，是特定的。而由科学及其进步、工业及其发展所产生的物质方面则是普遍的，因此不为某一特定民族所独有，而是具有普遍性，例如工业和科学。

There is a difference between the haDarah (civilisation) and the madaniyyah (material progress). The haDarah constitutes the whole concepts about life, whereas the madaniyyah means the material forms of sensed objects used in life's affairs. The haDarah is specific based on the point of view towards life, while the madaniyyah can be specific or general. So objects that are product of haDarah such as statues, are specific. While material aspects produced by science and its progress, industry and its evolution are general and thus are not particular to a specific nation, rather they are universal, like industry and science.

必须注意“哈达拉”（Hadarah，文明/文化之本体）与“马丹尼亚”（madaniyyah，文明的成果或形态）之间的区别。还必须注意，源自哈达拉的马丹尼亚形态与源自科学和工业的马丹尼亚形态之间的区别。这一点很有必要，使得在吸收马丹尼亚时，其形态之间的区分，以及它与哈达拉之间的区别，都清晰明了。吸收源自科学、工业等的西方马丹尼亚并无异议。然而，源自西方哈达拉的西方马丹尼亚，无论如何都不可采纳，因为我们不被允许采纳西方哈达拉，它从其所建立的根基、其生活观点以及对人类幸福含义的理解上，都与伊斯兰哈达拉相矛盾。

This distinction between Hadarah and madaniyyah must always be noted. One must also note the distinction between the madaniyyah forms resulting from haDarah and the madaniyyah forms resulting from science and industry. This is necessary, so that when taking madaniyyah, a distinction between its forms and differentiation between it and haDarah must be clear. There should be no objection in acquiring the Western madaniyyah resulting from science, industry, etc. However, Western madaniyyah resulting from the Western haDarah must not be adopted on any account, because we are not allowed to adopt the Western haDarah, for it contradicts the Islamic haDarah from the very basis upon which it is established, its point of view of life, and its understanding of the meaning of human happiness.

西方文明建立在将宗教与生活分离的基础之上。它否认伊斯兰文明(al-haDarah al Islamiyyah)中的宗教对生活中任何事务具有影响，因此将宗教从国家中分离出去。对于那些将宗教与生活隔离、否认其在生活中作用的人来说，这种分离是自然而然的。生活及其制度正是在此基础上建立起来的。这一文明把整个生活视为对利益的追求。因此，它评判生活行为的标准就是利益。所以，利益是该制度和这一文明赖以建立的基础。在其制度和文明中，利益是最为突出、最为显著的概念，因为它把生活描绘成利益。在他们看来，幸福就是尽可能给人提供最大份额的感官享受，并为其提供获取这些享受的手段。由此可见，西方文明建立在攫取利益的欲望之上，除利益之外不考虑、甚至不承认任何其他事物，从而使利益成为行为的标准。精神层面被限定在个人范围之内，不属于社会秩序的组成部分。人的精神事务仅限于教会和神职人员。因此，西方文明中不存在道德、精神或人道主义价值，只有物质主义的价值。正因如此，人道主义行为便归属于与国家分离的组织，如红十字会和传教士团体。除了利益这一物质价值之外，其他一切价值都被排除在生活之外。西方文明便是由这样一系列关于生活的概念构成的。

The Western haDarah is established upon the separation of deen from life and it denies The Islamic Civilisation (al-haDarah al Islamiyyah) deen from having any influence on any of life's affairs and, hence it separated deen from the State. This separation is natural for those who separate deen from life and deny its role in life. It was on this basis that life and the system of life were built. This haDarah views the entire life as the pursuit of benefit. Thus, its criterion for actions in life is benefit. Therefore, benefit is the basis upon which the system is established and the haDarah is built. Benefit is the most prominent and apparent concept in its system and in the haDarah. This is because it portrays life as benefit. Happiness, in their view, is providing man with the maximum share of sensual pleasures and furnishing him with their means. It follows that its Western haDarah is established on the desire to reap benefits and gives no consideration or even recognition to anything except benefit, thus rendering it the criterion of actions. The spiritual side is restricted to the individual and is not part of the social order. The spiritual affair of man is confined to the church and clergy. Consequently, there are no moral, spiritual or humanitarian values in the Western haDarah, rather only materialistic ones. Owing to this, humanitarian actions became affiliated to organisations separated from the State, such as the Red Cross and missionaries. Every value, apart from the materialistic value of benefit, was excluded from the life. The Western haDarah thus consists of such host of concepts about life.

伊斯兰文明建立在与西方文明根本相悖的基础之上。它对生命的看法以及对幸福之意义的理解，都与西方文明不同。伊斯兰文明建立在对真主的信仰之上，即真主为人类、生命和宇宙确立了一套体系。真主(SWT)以伊斯兰作为人类唯一的宗教，派遣穆罕默德ﷺ前来传达。这意味着伊斯兰文明建立在伊斯兰信仰（'aqeedah）之上，其中包括信仰真主(SWT)、信仰祂的天使、祂的经典、祂的使者ﷺ们、后世，以及前定（al-QaDaa'a wal Qadar）。因此，信仰是文明的基础，文明也就随之以精神为根基。

As for the Islamic haDarah, it is established upon a basis contradicting the basis of the Western haDarah. Its viewpoint about life and meaning of happiness are different from the Western haDarah. The Islamic haDarah is built upon the belief in Allah and that He has established a system for man, life and the universe. He (swt) sent Muhammad (saw) with Islam as the one and only deen for mankind. This means that the Islamic haDarah is established on the Islamic ’aqeedah, comprising the belief in Allah (swt), His (swt) Angels, His (swt) Books, His (swt) Messenger (saw)s, the Hereafter, and al-QaDaa'a wal Qadar. Thus, the ‘aqeedah is the basis of the haDarah and consequently the haDarah is founded upon a spiritual basis.

在伊斯兰哈达拉中，生活建立在伊斯兰哲学之上，而这一哲学源自伊斯兰教义或信条（'aqeedah），生活与行为皆以此为根基。这一哲学将物质与精神相融合，即使人的行为受伊斯兰律法（aHkam Sharai'ah）的约束，构成了生活的基础。人的行为是物质性的，而他在将某一行为视为哈拉姆或哈拉尔时，对自身与真主（SWT）关系的审视则构成了精神（ruH）。这意味着物质与精神已经融合。因此，真主（SWT）的命令与禁令规范着穆斯林的行为。穆斯林依照真主（SWT）的命令与禁令来执行其行为，其终极目标是获得真主（SWT）的喜悦，而非世俗利益。然而，从事某一行为的直接目的，是所追求的价值，这种价值因行为的类型而异。对于从事商业或贸易的人而言，其价值可能是物质性的，即获取利润。因此，他的贸易是一种物质性的行为，但他通过认识到自己与真主（SWT）的关系，遵循真主的命令与禁令，并为了获得真主（SWT）的喜悦而指引自己。而他通过从事该行为所要达到的价值，则是利润，这是一种物质性的价值。

Life in the Islamic haDarah is based on the philosophy of Islam which emanates from the Islamic doctrine or ‘aqeedah, upon which life and actions are both established. This philosophy which is mixing the matter with the spirit, i.e. making man's actions conducted by the aHkam Sharai'ah, constitute the basis of life. While man's actions are material, his observation of his relationship with Allah (swt) when he undertakes the action as haram or halal constitutes the spirit (ruH). This means that the mixing of matter with spirit has taken place. Accordingly, the commands and prohibitions of Allah (swt) regulate the actions of a Muslim. The Muslim's ultimate objective in carrying out his actions in accordance with the commands and prohibitions of Allah (swt) is the attainment of Allah's (swt) pleasure and not benefit. However, the immediate aim of undertaking the action is the sought after value, which differs according to the type of action. The value may be materialistic for the person who engages in commerce or trade to make a profit. So his trade is materialistic action, and he is directed in that by his realisation of his relationship with Allah (swt) through His commands and prohibitions, for the sake of attaining His (swt) pleasure. While the value that he aims to achieve from undertaking the action is the profit, which is a materialistic value.

价值可以是精神性的，例如祈祷、天课、斋戒和朝觐；也可以是道德性的，例如坚守真理、诚实、忠诚；还可以是人道性的，例如救起溺水的人、帮助贫困者。人在从事某项行为时，正是为了实现这些价值，因而会留意到它们。然而，这些价值既不是驱动人行为的动力，也不是他所追求的最终目标。它们是行为本身的价值，并因行为的类型不同而有所区别。

The value may be spiritual, such as prayer, zakah, fasting or pilgrimage. The value may be moral, such as upholding the truth, being honest, or exhibiting loyalty. The value could be humanitarian, such as rescuing a drowning person or helping the poor. These values are noticed by man when he undertakes the action so that to achieve them. However, these values are not the driving force behind man's actions, nor the ultimate objective he aims at. They are the values of the action which differ according to the type of action.

幸福在于获得真主(SWT)的喜悦，而不在于满足人的需求。满足各种此类需求，即生理需求与本能欲望，是保全生命的必要手段，但幸福并不能因其满足而得到保证。概括而言，这就是伊斯兰关于人生的观点，而这一观点正是建立在这一基础之上。这一观点是伊斯兰哈达拉(haDarah)的根基。显然，伊斯兰哈达拉在各方面都与西方哈达拉相矛盾。由伊斯兰哈达拉所特有的人文(madaniyyah)事物，与由西方哈达拉所产生的人文事物相互抵触。例如，一张照片本身就是一件人文事物。西方哈达拉认为，一张展示女性全身之美的裸体照片，是符合其关于女性的人生观念的人文事物。因此，西方人看待这张照片，视其为一件艺术品，以之为荣，并在它达到艺术条件时视其为艺术。然而，这一人文事物与伊斯兰哈达拉以及伊斯兰关于女性的观念相抵触，在伊斯兰看来，女性是必须加以保护的尊严。因此，此类照片应当加以禁止，因为它们会挑动性欲，从而引发社会的道德败坏。同样，如果一名穆斯林要建造房屋，这同样是一件人文事物，他必须考虑到屋内的女眷不应被屋外之人看见。因此，穆斯林会在房屋周围修建围墙，而西方人则对此不加留意。这适用于一切由西方哈达拉所产生的人文事物，例如雕像及类似之物。同样，如果某种服饰是非信士所特有的，穆斯林便被禁止穿着，因为这些服饰承载着一种特定的人生观。 然而,如果这些服饰的情况不同,比如人们穿戴某些服饰是出于必要或装饰,而并非因为其异教信仰,那么它们就被视为一般的世俗习俗(madaniyyah)之物,穆斯林使用是被允许的。

Happiness is attaining Allah's (swt) pleasure and not the fulfilment of man's needs. Satisfying all such needs: organic needs and instinctual desires, are an essential means to preserve one's life, but happiness is not guaranteed by their fulfilment. In summary, this is the Islamic viewpoint about life, and this is the basis upon which this viewpoint is built. This viewpoint is the basis of the Islamic haDarah. It is obvious that the Islamic haDarah contradicts the Western haDarah in every sense. The madaniyyah objects resulting from haDarah which is specific to the Islamic haDarah contradict the madaniyyah objects which results from the Western haDarah. For example, a photograph by itself is an object of madaniyyah. The Western haDarah considers the photograph of a naked woman that reveals all of her beauties a madaniyyah object consistent with its concepts in life about women. Thus, an individual from the West, views the photograph to be a piece of art which he could take pride in and a piece of art when it accomplishes artistic conditions. However, this object of madaniyyah contradicts with the Islamic haDarah and the Islamic concepts about women, which are considered as an honour that must be protected. Consequently, such photographs are to be prevented, because they provoke the sexual drive which triggers moral laxity in the society. Likewise, if a Muslim was to build a house, another object of madaniyyah, he would have to take into consideration that women inside should not be seen to those outside. Accordingly, the Muslim builds around the house a wall, but the Westerner pays no attention to this. This applies to all objects of madaniyyah which result from the Western haDarah, such as statues and the like. Likewise, if clothes are specific to the unbelievers, the Muslims are then forbidden to wear them because they carry a specific viewpoint about life. However, if the clothes are otherwise, such as if they are used to wearing certain clothes for necessity or adornment and not because of their kufr, then they are considered to be of the general madaniyyah, which is permissible for Muslims to use.

属于 madaniyyah 的物品，如实验室设备、医疗和工业工具、家具、地毯等科学与工业的产物，都是普遍性的 madaniyyah 物品。使用这些并非源自、也与 ḥaḍārah 无关的物品是被允许的。

Objects of madaniyyah which are products of science and industry such as laboratory equipment, medical and industrial tools, furniture, carpet, etc. are all universal objects of madaniyyah. The use of such objects which do not result from the haDharah and nor related to it is permissible.

纵观当今主导世界的西方文明（haDarah），便可看出它无法保障人的安宁。相反，西方文明正是人类深层痛苦与苦难的根源。这种文明以将宗教（deen）与生活事务分离为基础，与人的天性（fiTrah）相悖，不重视社会中的精神层面，视生活只为利益，并把获取利益作为人与人之间关系的根基。因此，它必然只会带来无尽的痛苦与焦虑。只要利益是基础，围绕利益的冲突就必然加剧，人与人之间的关系便自然依赖武力来维系。于是，殖民对于这一文明的信奉者而言是顺理成章的，因为生活仍以利益为唯一基础，任何道德都将不稳固。由此，良好的道德在生活中被摒弃，正如精神价值被忽视一样，生活则建立在竞争、争斗、侵略与殖民之上，也是自然而然的事。当今世界人们的精神危机、持续的焦虑和普遍蔓延的罪恶，正是这一西方文明结果的明显而令人窒息的控诉。它主宰了世界，并导致了如此严重的后果，因而对人类的正常运转构成了巨大的危险。

A cursory glance at the Western haDarah that dominates the world today reveals to us that it cannot guarantee tranquillity for man. On the contrary, the Western haDarah is the cause for man's deep-rooted misery and suffering. This haDarah which adopts as its basis the separation of deen from life's affairs is contradictory to man's fiTrah, thus giving no weight to the spiritual aspect in society, and it views life as only benefit and makes the attainment of benefit as the foundation for the relationship between men. Thus it inevitably produces nothing but perpetual misery and anxiety. As long as benefit is the basis, conflict over it will naturally increase and the reliance on force to establish relationships between people will be natural. Thus, colonisation is natural to the followers of this haDarah since benefit alone remains the basis of life, and any morals will be unstable. Hence, it is natural for any good morals to be shunned in life in the same way that the spiritual values were neglected, and life established upon competition, struggle, aggression and colonialism. The spiritual crisis in the people, perpetual anxiety and widespread evil all over the world today serve as glaring and oppressively clear indictments of the results of this Western haDarah. It has dominated the world and has led to such grave results and consequently have constituted a great danger to the normal functioning of humanity.

对伊斯兰文明（haDarah）的考察表明：从公元七世纪到公元十八世纪末，这一主导世界的文明从未奉行过殖民主义政策。事实上，殖民主义与伊斯兰的本质格格不入，因为伊斯兰并不区别穆斯林与其他民族。因此，在其统治期间，它为所有归顺它的民族保障了公正。这是因为，这一文明建立在精神基础之上，能够实现所有价值：物质的、精神的、道德的和人道的。伊斯兰信仰（’aqeedah）在生活中被置于至高无上的地位，生活被描绘为受安拉（SWT）的命令与禁令所支配。它将幸福仅仅视为获得安拉（SWT）的喜悦。当这一伊斯兰文明再次像从前那样占据主导地位时，它将保证解决世界所面临的危机，并确保全人类的福祉。

A survey of the Islamic haDarah which dominated the world from the seventh century C.E until the end of the eighteenth century C.E reveals that it never had a colonialist policy. Indeed, colonialism is alien to Islam's nature, since it did not differentiate between the Muslims and other peoples. Thus it secured justice for all peoples who submitted to it throughout its reign. This is because it is a haDarah established upon a spiritual basis which fulfils all the values: materialistic, spiritual, moral, and humanitarian. The ’aqeedah is given the utmost importance in life, which is depicted as being governed by the commands and prohibitions of Allah (swt).It views happiness solely as the attainment of Allah's (swt) pleasure. When this Islamic haDarah dominates again, as it did before, it will guarantee resolving the crises confronting the world and secure the welfare of the whole humanity.