穆斯林征服了波斯、伊拉克、沙姆地区、埃及、北非和西班牙。这些国家有着不同的语言、民族、文化规范、法律和传统,也各自拥有不同的文化(ثقافات,thaqafat)。穆斯林进入这些土地时,把伊斯兰的宣教(الدعوة الإسلامية)带到那里,并在当地施行伊斯兰的制度。然而,他们并没有强迫人们接受,而是伊斯兰思想的力量、其真理性、信仰的简明以及其本质深深影响了他们。因此,人们成群结队地进入安拉的宗教(دين الله)。更不用说,对伊斯兰的理解对所有人来说都很容易获得。乌莱玛(学者)常常随军队在战争状态中同行,前往新征服的国家教导人们宗教知识。由此,在被征服的土地上兴起了一场强大的伊斯兰文化运动。这对人们理解宗教的实质及其文化产生了巨大影响。伊斯兰影响了人们的思想,也影响了被征服国家中原有的文化。所有的心态融合为一种伊斯兰的心态(عقلية إسلامية,ʿaqliyya islamiyya)。

The Muslims conquered Persia, Iraq, the Sham region, Egypt, North Africa and Spain. These countries had different languages, nationalities, cultural norms, laws and traditions. They also used to have different cultures (thaqafat). When the Muslims entered these lands they carried to them the Islamic Da’wah and they applied on them the system of Islam. However, they did not coerce people to accept rather the strength of the Islamic ideology, its truthfulness, simplicity of its creed and nature had affected them. So they entered into the deen of Allah  in crowds. Not to mention that the understanding of Islam was easily accessible to all. The Ulama used to accompany the armies in the state of war and travel to the newly conquered country to teach the people the deen. Owing to this a strong Islamic cultural movement took place in the conquered lands. This had a big effect on people’s understanding of the reality of the deen and its culture. Islam affected the thoughts and also affected the cultures which were present in the conquered countries. All the mentalities were fused together into an Islamic mentality (‘aqliyya islamiyya).

虽然伊斯兰承担着普世的知识领导角色，并致力于拯救人类，但它并不以武力强迫人们接受，尽管它确实会储备力量来保护其宣教（Da'wah，即召唤）并将其传达给世人。同样，它也以伊斯兰文化培育人们的心智与理性，使他们能够理解伊斯兰的真理。因此，它对待人们的文化的态度是明确而有定则的。穆斯林从阿拉伯半岛出发、通过征服来传播伊斯兰时，正是理解了这一点。他们进入这些土地，并将伊斯兰带给那里的人们：他们带去了《古兰经》、先知的圣行（Sunnah）以及阿拉伯语。他们教导人们诵读《古兰经》、圣训、宗教的律例，也教他们阿拉伯语。他们将注意力集中在伊斯兰文化上。正因如此，统治这些国家的时期并未等到当地旧有文化开始消失、衰亡，伊斯兰文化便成为这些国家唯一的文化，阿拉伯语成为伊斯兰唯一的语言，也是国家唯一使用的语言。因此，尽管各伊斯兰国土的人民与语言各不相同，它们的文化却合而为一，即伊斯兰文化。即便波斯人的文化不同于沙姆（黎凡特地区）人的文化，非洲人的文化不同于伊拉克人的文化，也门人的文化不同于埃及人的文化，他们的心态最终也都融合为一种心态，即伊斯兰心态；他们的文化也合而为一，成为伊斯兰文化。 因此,所有被征服的民族与阿拉伯民族合而为一,成为一个民族——伊斯兰民族;此前他们是不同的民族,这些不同的民族在分散离析之后,合而为一个乌玛,即穆斯林乌玛。

Although Islam assumes the role of the universal intellectual leadership and works to save mankind, it does not however impose itself on the people by force, even though it does prepare the power to protect its Da’wah (Call) and to carry it to the people. Likewise, it prepares the minds and intellects of people with the Islamic culture so that they are able to comprehend the truth of Islam. Thus, its attitude with people regarding its culture was in a definite manner. The Muslims understood this when they emerged from the Arabian Peninsula to spread Islam through conquest. They entered these lands and carried Islam to them: they carried to them the Qur’ān, the Prophet’s Sunnah and the Arabic language. They used to teach the people the Qur’ān, hadīth, the rules of the deen and they used to teach them the Arabic language also. They used to restrict their attention to the Islamic culture. That is why the period of rule over these countries did not continue until the old culture of the conquered countries began to disappear and die away. The Islamic culture became the sole culture of the country and Arabic language became the sole language of Islam. It was the only language used by the state. Therefore, the culture of all the Islamic lands despite the disparity in their people and language became one culture which is the Islamic culture. And this is despite the fact that the people of Persia had a culture different to that of the people of al-Sham (the levant region) and the people of Africa had a different culture to that of the people of Iraq and the culture of the people of Yemen was different to that of the people of Egypt. All of their mentalities became one mentality which is the Islamic mentality. And their culture became one which is the Islamic culture. Due to this, all the conquered nations along with the Arab nations became one nation, the Islamic nation after they had been different nations and these different peoples became one Ummah which is the Muslim Ummah after being divided and scattered people.

东方学家依据一个错误的命题，一些穆斯林学者自己也落入了这一陷阱。他们声称，波斯、罗马、希腊、印度等外来文化对伊斯兰文化产生了影响，并且声称许多这些外来文化渗入了伊斯兰文化，这种论断是明显的歧途。事实是，伊斯兰文化进入被征服的土地，作为该国的文化，它彻底影响了（本土的）文化，以至于这些文化大体上不复存在。它取代了原有的文化，成为这片土地上唯一的文化。

The orientalists rely on a false proposition and some Muslim scholars themselves have fallen prey to it, they claim that foreign cultures such as the Persian, Roman, Greek and Hindu cultures etc. had an effect on the Islamic culture and the justification is a manifest misguidance when they claim that many of these foreign cultures had penetrated the Islamic culture. The reality is that the Islamic culture entered the conquered lands and in its capacity as the culture of that country it completely affected the (indigenous) culture such that these cultures generally ceased to exist. It assumed the place of the original culture and became the sole culture of the land.

关于伊斯兰文化受非伊斯兰文化影响的疑虑，这种疑虑一方面源于非穆斯林在改变事物概念时所依赖的刻意歪曲，另一方面也源于部分研究者的短视。诚然，伊斯兰文化确实从外来文化中获益，并将其用作自身发展与繁荣的手段。然而，这并不构成“受影响”（ta’aththur），而是对外来文化的“借鉴”（intifa’）。这对于所有文化而言都是必要的。

As for the suspicion that the Islamic culture was affected by the non-Islamic cultures, this suspicion comes from the intentional distortion on which the non-Muslims depend when changing the concepts about things, It also comes from the shortsightedness of some researchers. Yes, the Islamic culture did benefit from and make use of the foreign cultures. It made them a means for its own productivity and growth. However, this does not constitute effect (ta’aththur) but rather benefiting (intifa’) from them. This is necessary for all cultures.

“受影响”与“从中获益”的区别在于：受某种文化影响，是指研究它，吸收其中的思想，仅仅因为两者之间存在相似之处，或仅仅因为偏好这些思想，就将其纳入本文化的思想之中；受某种文化影响，就会导致对其思想的信奉。如果穆斯林在征服初期就受到异族文化的影响，那么他们就会把罗马法转译并融入伊斯兰法律，将其视为伊斯兰教的一部分；他们也会把希腊哲学当作自己信仰的一部分，并在生活中效仿波斯人和罗马人的做法，让国家事务依照他们认为有利的标准来指导。如果他们那样做，伊斯兰教从其在阿拉伯半岛兴起之初，就会走上混乱无序的道路，其思想也会彻底混杂，以致不再是伊斯兰的。这就是受另一种文化影响的含义，如果确实发生过这种情况的话。至于从另一种文化中获益，则包括深入研究另一种文化，了解其思想与伊斯兰文化思想之间的差异；然后汲取该文化中的含义和其中包含的相似之处，丰富文学文化，改进这些含义与比喻的表达，同时不让任何矛盾进入伊斯兰的思想，也不从其关于人生、立法和信仰（‘aqīdah）的观念中吸收任何思想。对从文化中获益而不受其影响的限制是指：对它的研究只构成一种知识信息，而不影响人生观。 从伊斯兰征服之初直到十八世纪中叶文化与传教渗透发生的衰落时期，穆斯林都以伊斯兰文化为其文化的根基，他们研究非伊斯兰文化，是为了从中汲取关于人生事物的含义，而不是在思想上信服其中的内容，因此他们并未受其影响，而只是从中获益。这与西方文化冲击穆斯林之后的情形截然不同：他们研究西方文化，并逐渐喜爱其思想。其中有人被这些思想所折服，抛弃了伊斯兰文化；也有人喜欢这些思想，并将其纳入伊斯兰文化，视作其组成部分，其中一些甚至被当作伊斯兰思想，尽管它们与伊斯兰相矛盾。例如，他们中的许多人把著名的民主原则视为……

The difference between being effected by and deriving benefit from something is: that being affected by the culture is to study it and adopt the thoughts that it contains and incorporate them into the thoughts of the first culture due to the mere presence of a similarity between them and due to the mere preference for these thoughts, being effected by a culture leads to believing in its thoughts. If the Muslims were to be effected by the foreign culture in the beginning of the conquests then they would have transferred, translated and incorporated Roman law into the Islamic Law considering it as a part of Islam. They would have also made Greek philosophy a part of their beliefs and in their lives they would have followed the way of the Persian and Romans by allowing the affairs of the state to be guided by what they saw as beneficial to them. If they did that then Islam would have followed a disorderly and confused course from the beginning of its emergence from the Arabian peninsula and its thoughts would have completely mixed up, causing it to cease being Islamic. This is what it means to be affected by another culture, if indeed that is what happened. As for benefiting from another culture, it constitutes the deep study of another culture and knowledge of the difference between its thoughts and the thoughts of the Islamic culture. Then taking the meanings in that culture and the similarities that it contains and enriching the literary culture, and improving the rendition of these meanings and similes without allowing any contradiction to enter the thoughts of Islam and without taking any thoughts from its concepts about life, legislation & ‘aqīdah (creed). The restriction of benefiting from the culture and not being affected by it means that its study constitutes only information which does not affect the viewpoint about life. The Muslims from the beginning of the Islamic conquests until the era of decline in which the cultural and missionary invasion took place during the middle of the 18th Century C.E used to make the Islamic culture the basis of their culture and they used to study the non-Islamic cultures to benefit from them in terms of the meanings about things in life & not to have conviction in their thoughts and this is why they were not effected by them, rather they only benefited from them which is contrary to the situation of the Muslims after the western cultural onslaught against them, they studied the western culture and they came to like its thoughts. Amongst them there were those who came to be convinced of such thoughts and abandoned the Islamic culture...and there were those who liked these thoughts and included them in the Islamic culture as being part of it and some of it came to be considered as Islamic thoughts even though they contradict Islam. Many of them for example, used to consider the well known democratic principle

...使乌玛（穆斯林共同体）通过立法并制定条例。这与伊斯兰教相矛盾，因为主权只属于沙里亚，而不属于乌玛；法律来自安拉，而不是来自人民。曾有许多人试图使伊斯兰教民主化、社会主义化或共产主义化。然而，伊斯兰教与民主相抵触，因为统治者只执行沙里亚，并受其约束。他不是由乌玛雇用的，也不执行他们的意愿，而是依照沙里亚维护他们的利益。同样，伊斯兰教与社会主义相抵触，因为在伊斯兰教中，所有权的限制在于方式，而非数量。此外，它与共产主义相抵触，因为伊斯兰教以对安拉的信仰作为生活的根基，主张私有财产并采取行动加以保护。通过偏好那些思想来使伊斯兰教民主化、社会主义化或共产主义化，就等于受到外来文化的影响，而非从中受益。更糟糕的是，西方的知识领导（理性主义思潮）是一种与伊斯兰信仰相矛盾的信条。一些人受到它的影响，其中受过教育的人开始说宗教应当与国家分离！而其中未受教育的人则说宗教与政治相悖，不要把政治带入宗教……这表明，在文化入侵之后的衰落时代，穆斯林研究了非伊斯兰文化并受其影响，这与之前的穆斯林截然不同：他们研究非伊斯兰文化并从中受益，却没有被其思想所影响。

hat the Ummah would pass legislation and enacts canons. This contradicts Islam because the sovereignty is only for the Sharī’ah and not the Ummah and the laws are from Allah  and not from the people. There were many who tried to make Islam democratic, Socialist or Communist. Even though Islam contradicts democracy because the ruler only implements the Sharī’ah and he is restricted by it. He is not employed by the Ummah and nor does he implement their will. Rather, he looks after their interests according to the Sharī’ah. Likewise, Islam contradicts Socialism because for it ownership is restricted to the mode and not restricted by the amount. Also, it contradicts with communism because Islam makes the belief in Allah  the basis of life and advocates private ownership and acts to protect it. Making Islam Democratic, Socialist or Communist by preferring those thoughts constitutes being affected by the foreign culture and not benefiting from it. What is worse is that the Western Intellectual leadership is a creed which contradicts the creed of Islam. Some were affected by it and the educated amongst them began to say that religion should be separated from the state! And the uneducated amongst them would say religion is contrary to politics!! And do not enter politics into the religion...which indicates that the Muslims in the era of decline after the cultural invasion had studied the non-Islamic culture and were affected by it contrary to the situation of the Muslims before who studied the non-Islamic cultures and benefited from them but were not affected by their thoughts.

通过考察穆斯林研习非伊斯兰文化的方式，以及他们吸收这些文化的方式，便可以清楚地看出，他们从中受益和受其影响的性质。仔细审视伊斯兰文化的人会发现，它包含沙里亚学科，如经注学（tafsīr）、圣训学（hadīth）、教法学等；它也包含与阿拉伯语相关的学科，如语法、词法、文学和修辞学（balaagha）等；还包含理性学科，如逻辑学（mantiq）和信仰学（tawheed）。伊斯兰文化并不超出这三类范畴。 至于沙里亚学科，它们既未受非伊斯兰文化的影响，也完全没有从中受益，因为它们的根基仅限于《古兰经》和《逊奈》。法学家们既没有从非伊斯兰文化中受益，也没有研习它们，因为伊斯兰教法已经废止了此前所有的沙里亚，其信奉者被命令放弃它们，遵循伊斯兰的沙里亚；如果他们不这样做，就会被视为信道的否认者。因此，沙里亚不允许穆斯林采纳那些沙里亚，或受那些文化的影响，因为穆斯林只被允许采纳伊斯兰的律例，此外的任何东西都被视为违背信仰（kufr），采纳它是被禁止的。 然而，伊斯兰在采纳律例方面有一套独一无二、无法超越的方法。这一方法包括理解现存的问题，并从沙里亚的依据中推导出对它的裁决。因此，在穆斯林采纳律例的问题上，没有研习任何法学文化的余地。所以，穆斯林并未受罗马法或其他任何法律的影响，他们绝对没有从中采纳，也没有研习它。 虽然穆斯林确实翻译过哲学和一些科学著作,但他们并未翻译过任何非伊斯兰的法学或立法著作,无论是罗马法还是其他法律体系。这明确表明,非伊斯兰文化在教法学家(Fuqaha,即法学家)之中并无踪影,无论是为了研究还是为了从中受益。事实上,伊斯兰法确实得到了发展和扩展,其成长与扩展归因于穆斯林所面临的各种需要解决的问题。伊斯兰国家所面临的广泛经济问题,以及该国各方面出现的各种事务,促使穆斯林基于其宗教信仰,依照伊斯兰的原则对这些问题进行伊杰提哈德(Ijtihād,独立推理),并促使他们从《古兰经》和圣训中,或从《古兰经》和圣训所暗示的各种证据中,推演出解决这些问题的律例。这正是他们的宗教所命令他们去做的,也正是我们的主人穆罕默德ﷺ,安拉的使者ﷺ,为他们阐明的。据传,他ﷺ派穆阿兹前往也门时,曾对他说:

因此,穆斯林有义务通过伊斯贾提哈德(Ijtihād)为每一件出现的事情推导出相应的沙里尔法规(Sharī'ah rule)。所推导出的规则属于伊斯兰沙里尔法规,是从《古兰经》和逊奈中推导出来的,或者是《古兰经》和逊奈在证据层面所暗示的内容。

Thus, it was fard on the Muslims to perform Ijtihād to deduce the Sharī’ah rule for each issue that occurred. And the rules that were deduced were Islamic Sharī’ah rules, deduced from the Quran and Sunnah or whatever the Quran and Sunnah alluded to in terms of evidences.

关于tafsīr（《古兰经》注释学），早期学者解释《古兰经》的经文，力求依据词语和句子所示的含义来阐明经文的意义，既考虑语言学上的含义，也考虑伊斯兰教法（Sharī'ah）上的含义，并承认经文所涵盖的、在这些词语和句子含义范围之内发生的事情。尽管tafsīr逐渐发展，对经文含义的阐明也越来越详尽，但是，罗马和希腊关于生活观或立法观的观念，因其被视为来自非伊斯兰文化，并未被纳入tafsīr文献之中。确实，一些注释家使用了捏造和孱弱的圣训，并将其含义塞入《古兰经》的注释之中，尽管这些内容并非伊斯兰的。然而，这不能被视为受非伊斯兰文化影响的例子，而应视为对伊斯兰文化的掺杂，正如将先知穆罕默德ﷺ并未实际说过的话掺入圣训之中一样。在伊斯兰之中掺入某些内容，与捏造圣训，以及因采纳非伊斯兰文化的思想并将其作为伊斯兰的一部分而受其影响，二者是有区别的。总之，伊斯兰教法的各门学科并未受到非伊斯兰文化的影响。至于文学、语言学等学科，阿拉伯语对被征服地区其他语言的影响十分强大，直至其他语言在日常生活事务中逐渐消失。阿拉伯语作为理解伊斯兰的政治要素，是生活各方面事务中唯一占主导地位的语言，因为它是《古兰经》的语言。因此，你会发现，被征服的民族在信仰伊斯兰之后，积极参与强化这种影响，因为这是他们所皈依的宗教伊斯兰的要求之一。 因此,阿拉伯语并未受到被征服地区的语言和文化影响。相反,阿拉伯语本身影响了被征服的土地,并削弱了当地原有的语言,以至于其中一些语言完全消失或几近消失,而阿拉伯语则成为伊斯兰教唯一的语言、国家唯一使用的语言、通用语言,以及文化、科学和政治的语言。尽管阿拉伯文学在被征服的国家中接触到了园林、宫殿、海洋、河流、风景等物质形态的事物,它仍随着其含义、想象、比喻和主题的增加而发展;它从中受益,却并未受到与伊斯兰教相悖的思想的影响。因此,我们发现,凡是与伊斯兰教相悖的信仰层面的内容,穆斯林的文学都未受其影响,实际上是完全反对它们的。尽管希腊哲学曾被翻译并受到重视,但主张信奉多神并赋予神以拟人化属性的希腊文学在穆斯林中并未广泛流传,事实上他们根本没有给予它任何关注。诚然,也有个别人越出了符合伊斯兰文化要求的界限,他们易受伊斯兰教不认可的含义影响。正如道德败坏的一些作家和诗人那样,他们在诗歌中加入了伊斯兰教不赞同的含义。但这些人微不足道,与伊斯兰社会相比不值一提。无论他们的文学在多大程度上受到伊斯兰教所禁止的含义影响,这种影响都没有波及伊斯兰文化。相反,伊斯兰文化与阿拉伯文化、阿拉伯语一样持续发展,不受任何怀疑的玷污。

As for tafsīr (Qur’ānic exegesis), they used to explain the verses of the Qur’ān and attempted to expound the meanings of verses either according to what was indicated by the words and sentences, in terms of the linguistic and Sharī’ah meanings or by admitting things occurring which fell within the meanings of those words and sentences. Even though the tafsīr began to expand and the clarification of the meanings of verses became more detailed but Roman and Greek concepts relating to the viewpoint about life or legislation, considering them as coming from non-Islamic cultures were not inserted into the tafsīr literature. Indeed, there were fabricated and weak ahadīth used by some Mufassirun. They inserted their meanings into the tafsīr of the Qur’ān even though they were not Islamic. However, that is not to be considered as an example of being effected by non-Islamic culture but as interpolation of the Islamic culture, such as the interpolation of ahadīth the Messenger  did not actually utter. There is a difference between interpolating something in Islam with respect to the fabrication of ahadīth and being effected by a non-Islamic culture by adopting its thoughts and inserting them into Islam as part of Islam. In short, the Sharī’ah disciplines were not affected by non-Islamic cultures. As for the literary and linguistic disciplines etc, the influence of the Arabic language on the rest of the languages in the conquered lands was strong until the other languages disappeared from common usage in life’s affairs. The Arabic language was the only dominant language over all affairs of life in its capacity as a political component in the understanding of Islam, because it is the language of the Qur’ān. That is why you will find that the conquered nations after having conviction in Islam participated in strengthening this influence because it was one of the requirements of Islam, the deen they came to profess. Therefore, Arabic language was not affected by the languages and culture of the conquered lands. On the contrary, the language itself influenced the land that was conquered and weakened its original languages until some of them disappeared altogether or almost disappeared with the Arabic language remaining as the only language of Islam, the only language used by the state, the common language, the language of culture, science and politics. Although Arabic literature came across material forms in the conquered countries such as gardens, palaces, seas, rivers, scenery etc, it grew with the increase in its meanings, imagination, similes and topics, it benefited from these but it did not become affected by thoughts which contradicted Islam. Thus, we find the aspects related to the creed which contradict Islam, none of the Muslim literary’s was affected by them and infact they completely opposed them. Although the Greek philosophy was translated and attention was given to it, however the Greek literature which professed belief in a plurality of gods and gave them anthropomorphic attributes did not gain much currency amongst the Muslims, in fact they did not give it any attention at all. Yes, some individuals did overstep the requirements of what was befitting the Islamic culture. They became vulnerable to meanings not recognised by Islam. Just as the morally depraved amongst the writers and poets did, they included meanings in their poetry which Islam did not agree with. But those were an insignificant few who are not worth mentioning in relation to the Islamic society. However much their literature may have been affected by meanings forbidden by Islam this was not an influence that affected the Islamic culture. Rather, the Islamic culture continued as did the Arabic culture and the Arabic language, free from any suspicion.