文明（hadhara）是一套关于生活的观念的集合。

A civilisation (hadhara) is a collection of concepts about life.

文明可以是神圣的宗教文明（deeniyya ilahiyya），也可以是人造的文明（wadh'iyya bashariyya）。神圣的宗教文明源于一种信仰（‘’aqeedah），例如源于伊斯兰信仰（‘’aqeedah）的伊斯兰文明。至于人造文明，它或者源于某种信仰，例如资本主义西方文明，它是源于政教分离这一信仰的一整套关于生活的观念；或者并不源于某种信仰，例如神道教文明、希腊文明、巴比伦文明和亚述文明。这类文明是一个民族或一组民族所共同认可的一系列观念，因此它是一种民族性（sh'abiyya）的或人造的文明。

Civilisation could be a spiritual divine one (deeniyya ilahiyya) or man-made (wadh'iyya bashariyya). The spiritual divine civilisation emanates from a doctrine (‘’’aqeedah); like the Islamic civilisation that emanates from the Islamic ‘’aqeedah. As for the man-made civilisation, either it emanates from a doctrine like the Capitalist Western civilisation that is a collection of concepts about life emanating from the doctrine of separating religion from life. Or it does not emanate from a doctrine like the Shinto, Greek, Babylonian and Assyrian civilisations. This civilisation is a collection of concepts that a people or a group of peoples agreed upon so it is a national (sh'abiyya) or man-made civilisation.

此外，一个民族或若干民族可以拥有某种宗教（deen）和某种教义，但这种宗教并不包含关于生活的观念，例如基督教和佛教那样。因此，人们会就他们特有的生活观念达成一致，这些观念构成了他们的文明，而这与他们的宗教并无关系，因为它并非源自宗教。所以，尽管他们有宗教，他们的文明却不是神圣的。由此可见，不同宗教的各民族可以共处于同一文明之中，例如日本人、印度教徒、锡克教徒和法国人；他们的宗教各不相同，但文明是同一的，即资本主义。

In addition, a people or peoples could have a religion (deen) and a doctrine whatsoever, but this religion has no concepts about life like Christianity and Buddhism. So people agree on concepts about life specific to them, where these concepts form their civilisation without this having any relationship with their religion, because it does not emanate from it. So their civilisation is not divine despite the fact that they have a religion. Hence, it is possible for various peoples to associate in one civilisation, despite the difference of their religions like the Japanese, Hindus and Sikhs and French; their religions are different but their civilisation is one, namely Capitalism.

物质对象在生活事务中被使用，它们有时虽然源自文明，却不属于文明本身。我们完全可以为这些有形的物质对象使用"madaniyya"这一术语，以便将其与我们用"hadhara"（文明）所指称的一系列观念区分开来。如果这些物质对象源自某一特定文明，例如雕像，那么它们就属于特定的madaniyya。然而，如果它们源自科学与工业，例如电视、火箭、飞机、青霉素等，那么它们就属于普遍的madaniyya。因此，madaniyya既可以是特定的，也可以是普遍的。而文明（hadhara）则不然，它只能是特定的。特定性（khususiyya）的含义与我们的采纳相关。因此，特定的事物不允许我们从他人那里采纳，而普遍的事物则允许我们采纳。

Material objects that are used in life's affairs are not part of civilisation even though they sometimes result from it. There is no objection to give the technical term of 'madaniyya' for these tangible material objects so as to distinguish them from the collection of concepts for which we used the term 'hadhara' (civilisation). If these material objects resulted from a specific civilisation like statues then they are part of specific madaniyya. However, if they resulted from science and industry, then they are of universal madaniyya, like the television, rockets, planes, penicillin etc. Thus madaniyya can be specific and it can be universal. This is contrary to civilisation that cannot be but specific. The meaning of specificity (khususiyya) is related to our adoption. So what is specific is not permitted for us to adopt from others, whereas what is universal is permitted for us to adopt.

在任何时候都必须区分文明（hadhara）与“马德尼亚”（madaniyya），正如必须区分源自文明的物质对象与源自科学和工业的物质对象一样。这样做是为了在采纳“马德尼亚”时，能够区分其各类对象，也能区分它与文明之间的差别。采纳源自科学和工业的西方“马德尼亚”并无异议。至于源自西方文明的西方“马德尼亚”，则在任何情况下都不允许采纳，因为它与伊斯兰文明所建立的根基——即信条（‘aqeedah）——相互矛盾。我们的信条不同于他们的信条：他们的信条建立在妥协方案之上，主张政教分离；在对今世生活的描述上，在行为的衡量标准上也与我们不同——对我们而言，衡量标准是合法（halal）与非法（haram），而对他们而言是功利；在幸福的含义上亦是如此——对我们而言，幸福是永恒的安宁，即获得安拉的喜悦；而对他们而言，幸福则是肉体的享乐。

The distinction between civilisation (hadhara) and madaniyya must be observed at all times, just as it is imperative to observe the distinction between the material objects derived from civilisation and the material objects derived from science and industry. That is in order to observe, when adopting madaniyya, the distinction between its objects, and the distinction between it and civilisation. There is no objection to adopting Western madaniyya derived from science and industry. As for Western madaniyya derived from Western civilisation, it is not permitted to adopt it in any case whatsoever due to its contradiction with the Islamic civilisation in the basis upon which it is built namely the doctrine (‘aqeedah). Our ‘aqeedah is different from their doctrine that is built upon the compromise solution and separating religion from life; in the depiction of worldly life or the criterion for actions; which is the halal and haram for us, and benefit for them; and in the meaning of happiness which is permanent tranquillity, which is - for us - attaining the pleasure of Allah, and for them the bodily pleasures.

为了使我们清楚地知道自己从他人那里采纳了什么、又舍弃了什么，有必要区分“文明”（civilisation）与“马达尼亚”（madaniyya），也有必要区分源自文明观念的马达尼亚与源自纯科学和工业的马达尼亚。

In order that we become fully aware of what we adopt from others and what we leave, it is necessary to distinguish between civilisation and madaniyya, and it is necessary to distinguish between madaniyya resulting from civilisational concepts and madaniyya resulting from pure sciences and industry.

如果有人问：你们为何把“حضارة”（hadhara）用作表示观念的术语，而把“مدنية”（madaniyya）用作表示物质形态的术语，而不是反过来？hadhara 在语言中指居住在文明地区（如城镇），而 al-hadhir 指属于城镇和乡村的人。Al-Qatami 说：“谁喜欢居住在城镇里？哪些贝都因人会看见我们？”而 madana 在语言中意为居住于其中，madina 也意为到达城镇（madinah），因此这两个词义彼此相近。 对这一（自我提出的）问题的回答是：hadhara 在语言中用于与思想相关的含义，因此将其用于观念更为贴切。《Al-Qamus》中说：“hadhura 如同 nadusa，即雄辩（bayan）与理解（fiqh）之人。”《Al-Lisan》中说：“一个人 hadhr，意为雄辩；一个人 hadhir，指他带来了好的东西。”《Al-Lisan》中还有这样的记载：圣训说：“说那些 yahdhurukum 的话”，即那些在你们中存在并且现有的事物，不要让自己负担其他的东西。因此，用 hadhara 来指称观念的总体，比用 madaniyya 更为贴切、更为一致、更为适宜，而 madaniyya 则更适合用于物质事物。 有人说，术语上并无争议，重要的是区分观念与由观念衍生的物质事物，以及由观念衍生的物质事物与由纯粹科学、发明和工业所产生的物质事物。前者应予拒绝，不允许采纳；后者则是允许采纳的。

If it is said: Why did you adopt the technical term 'hadhara' for concepts and the term 'madaniyya' for material forms instead of the reverse? Hadhara in language, is residence in a civilised region (like towns), while 'al-hadhir' is the one who is of towns and villages. Al- Qatami said: 'Whoever is pleased with residing in towns. Which Bedouin men will see us?' While 'madana' in the place means to reside therein, and 'madina' means also to arrive to the town (madinah), so the two meanings are close to each other. It is said in response to this (self-directed) question: hadhara is used in the language for meanings related to thoughts, so it is closer to use it for concepts. It was said in 'Al-Qamus': "Hadhura is like nadusa which is the man of eloquence. (bayan) and understanding (fiqh)." In Al- Lisan, it is said: "a man 'hadhr' to mean eloquent, and a man 'hadhir' if he brought something good." It also came in 'Al-Lisan': "And in the hadith: 'Say that which yahdhurukum' i.e. that which is present and existing in you, and do not burden yourselves with something else." So hadhara is closer, more consistent and appropriate to use for the collection of concepts than using madaniyya, and madaniyya is closer to be used in material objects. It has been said that there is no contest in technical terminology (istilah), and what is important is distinguishing between concepts and material objects derived thereof, and material objects derived from them and material objects derived from pure sciences, inventions and industry. The first is rejected and it is not permitted to take them, while it is permitted to take the second.

我们已经说过,文明(hadhara)是一套关于生活的观念的集合,它要么是精神性的神圣文明(deeniyya),要么是人造的。精神性神圣文明的例子是伊斯兰文明,人造文明的例子则是印度文明和西方文明。这些文明的存在是确定无疑的事实,是不容置疑的既定事实。它们之间的差异同样如此,除了说谎者之外没有人会否认。按照其信奉者的说法,神圣文明的来源是启示;人造文明的来源则是那些就其达成一致的人。仅此一点就足以构成区分和差异。即便在某些观念上出现了某种交汇,这也不是一致或共同之事。原因在于,文明在被采纳时,必须连同其所出的根基或其所建立的基础一并采纳。因此,若两种文明的根基不同,它们某些观念之间的一致,或它们关于生活的某些观念之间存在的相似,都不值得重视。这是因为观念是其根基的枝条,只能连同其根基一起被采纳。伊斯兰文明和西方文明都允许食用鱼类、穿着羊毛、私有财产、委托代理(授权女性)、追究统治者的责任以及服药治病。然而,这些及类似之事,只有基于它们是安拉启示给穆罕默德ﷺ的,即基于它们属于沙里亚(Shar'a),才被视为伊斯兰文明的内容;而在资本主义文明中,它们则是基于其利益(maslaha)或理性的改良而被采纳的。如果穆斯林基于其利益(maslaha)或理性的改良而采纳它们,这不被视为从伊斯兰中采纳。

We have said that the civilisation (hadhara) is a collection of concepts about life, and that either it is a spiritual divine one (deeniyya) or man- made. An example of the spiritual divine civilisation is the Islamic civilisation, and an example of the man-made are the Indian civilisation and Western civilisation. The existence of these civilisations is a definite matter and an incontestable established fact. Likewise is the difference between them, such that none but the liar can deny it. The source of the divine civilisation, according to its people, is revelation; the source of the man-made civilisation is the people who agreed on it. This alone suffices is enough for distinction and difference. Even if there appears a type of meeting in some of the concepts, this is not an agreement or a common matter. This is because civilisation, when it is adopted, must be adopted together with the basis from which it emanated or the basis it is built upon. So if the basis between two civilisations is different, the agreement between some of their concepts, or the existence of similarity between some of their concepts about life, is worth no attention. This is because the concept is a branch from its basis (asl), and it cannot be adopted except with its basis. Both the Islamic civilisation and the Western civilisation allow eating fish, wearing wool, private property, delegating the woman, accounting the ruler and taking medicine. However, these and their like are not considered of the Islamic civilisation unless they are adopted based upon being revelation from Allah to Muhammad
i.e. upon their being Shar'a, whereas they are adopted in the Capitalist civilisation based upon their being of interest (maslaha) or their being ameliorated by their minds. If the Muslim adopts them based upon their interest (maslaha)or the rational amelioration, it is not considered adopting from Islam.

不同文明之间的差异是一个事实，无可否认。我们所关注的，是伊斯兰文明与其他文明，特别是西方文明之间的差异，以及由此产生的、或建立在这一差异之上的问题，例如对话（al-hiwar）、冲突（as-sira'a）、建立一个普世文明的可能性、冲突的形式与类型，冲突是否会止息、隐匿，还是会有一种文明胜过其他文明。那些倡导宗教对话的人所指的宗教对话是什么意思，对此的正确立场又是什么？宗教与文明之间有什么区别，等等。

The difference between civilisations is a matter of fact without any possibility to deny it. What concerns us is the difference between the Islamic civilisation and others, in particular the Western civilisation, and what results from this difference or is built upon it, such as the issues of dialogue (al-hiwar), the clash (as-sira'a), the possibility of founding one universal civilisation, the forms and types of clash and will the clash cease, hide or will there be a victory for one civilisation over others? What is meant by religious dialogue between religions in view of those who call for it, and what is the correct position regarding it? What is the difference between religions and civilisations etc?

宗教可分为两类:一类是“迪恩”(宗教),由它产生出一种文明,即它包含一整套关于生活的观念,例如伊斯兰教这一迪恩;另一类宗教则不会产生文明,其中也没有这样一套观念体系。虽然它也有“不要偷窃、不要犯通奸罪”之类的道德理想,但它并没有涵盖生活各个方面的观念体系。因此,基督教是一种不会产生文明的宗教的恰当例子。

Religions are of two types: A deen (religion) from which a civilisation emerges i.e. it has a collection of concepts about life, like the Islamic deen, and a religion from which no civilisation emerges - and there is no collection of concepts therein - like the Christian religion. Though it has ideals like 'Do not steal and do not commit zina', however, it has no collection of concepts covering all aspects of life. Hence, the Christian religion is an appropriate example of a religion from which no civilisation emanates.

资本主义文明并非源自基督教，尽管它是在多数人口为基督徒的国家中出现的。因此，伊斯兰教与基督教之间的对话、冲突或伙伴关系，不同于伊斯兰教与资本主义文明之间的对话或冲突。

The Capitalist civilisation does not emanate from the Christian religion; even if it came about in countries where the majority of their populations are Christians. So the dialogue or clash or partnership between Islam and Christianity differs from the dialogue or clash between it and the Capitalist civilisation.