我们已经讨论了《古兰经》对我们提出的两项要求：（一）我们应当信仰它；（二）

We have discussed two of the claims that the Qur'an has upon us: (i) that we should believe in it and (ii)

然后我们来阐述它对我们提出的第三项要求，即我们应当理解它。显然，《古兰经》被降示，就是为了让人理解。如果我们不遵循其中的含义，信仰它便毫无意义；如果我们不能理解其中的信息，它又如何能成为我们的指引？ 仅仅诵读（即不理解经文含义的诵读），对于那些未曾有幸接受任何教育、且已过了能够学习之年龄的人来说，或许可以原谅。即便他们的诵读生硬笨拙，也可能被接受，并且真主（SWT）会因此赐予他们报酬。同样，一个完全不会读《古兰经》、也无法学会的人，如果他怀着敬爱和虔诚，用手指轻轻地沿着这部圣书的行文移动，并相信它是真主的言语（kalam Allah），那么他也可能因此获得真主（SW）的报酬和恩惠。 然而，那些将大量时间用于世俗教育的人，情况则大不相同。他们可能掌握了各种学科和知识，还学会了本民族语言之外的外语。如果这些受过教育的人漫不经心地诵读《古兰经》，而不理解其含义，那么在全能的真主（SWT）看来，他们很可能被视为有轻慢和嘲弄这部圣书之罪。对他们而言，忽视《古兰经》的含义和信息所受的惩罚，可能超过诵读经文所得的报酬。但是，如果他们下定决心学习《古兰经》，并为此认真努力，那么在此期间，他们可以按照自己的能力继续诵读。在这种情况下，单纯的诵读或许对他们是可以接受的，甚至可能为他们带来真主（SWT）的报酬。

that we should recite it. Now we proceed to explain the third claim it has upon us. It is that we should understand it. Obviously, the Qur'an has been revealed that it may be understood. There would be no sense in believing in it if we do not follow its meanings. Also, how can it serve as a source of guidance for us if weofail to comprehend its message. Mere recitation (i.e., recitation without understanding the meaning of the text) may be excusable in the case of persons who have not been fortunate enough to receive any education, and who are now past the age at which one can do so. Even a clumsy recitation on their part may be acceptable and may win them a reward from Allah (SVVT). Similarly, a person who cannot read the Qur'an at all, nor can learn how to do so, may get a reward and blessings from Allah (SW) even if he just moves his fingers affectionately and reverently along the lines of the Holy Book, believing it to be kalam Allah (the Word of Allah). However, the case of those persons will be quite different who may have devoted a considerable part of their lives to their secular education - who may have acquired a knowledge of different arts and sciences and may have learnt foreign languages besides their own. If these educated persons were to read the Qur'an thoughtlessly and without understanding its meaning, then it is very much possible that, in the sight of Almighty Allah (SWT), they may be considered guilty of dishonoring and ridiculing the Holy Book. For these persons, it is possible that the punishment for ignoring the meaning and message of the Qur'an may exceed the reward for reciting its text. However, if they make a firm resolve to acquire a knowledge of the Qur'an and start earnest efforts in this direction, they may in the meantime continue to read the Qur'an in the way they can. Perhaps, under the circumstances, recitation, mere and simple, may be acceptable from them and may even bring them a reward from Allah (SWT).

关于对《古兰经》的理解，这并非一件简单的事情。它有许多阶段和层次，不同的人根据其思维水平，可以达到不同的理解程度。

As for the comprehension of the Qur'an, it is not a simple affair. It has numerous stages and grades accessible to different persons according to the levels of their thinking.

《古兰经》如同一片无边无际的海洋，学者可以依据自己的天资、理智的装备和心智的特质，从中采撷知识与智慧的珍珠。他为领会《古兰经》所付出的努力，将与他投入研读与钻研的热忱、时间和精力成正比获得回报。与此同时，人们会发现，就理解《古兰经》而言，无论一个人多么聪明博学，即便他穷尽一生翻阅其篇章、思索其义理，也永远不会觉得自己已经对《古兰经》尽到了应有的本分。先知穆罕默德ﷺ本人便将《古兰经》称为一座宝藏（蕴藏着知识与……

The Holy Qur'an is like an unbounded sea from which a scholar can bring out pearls of knowledge and wisdom according to his natural ability, intellectual equipment, and mental makeup. His efforts to comprehend the Qur'an will be rewarded in proportion to the enthusiasm, time, and labor that he puts into its study and research. At the same time, it will be found that so far as its comprehension is concerned, no person, however intelligent and learned, shall ever feel that he has dpne justice to the Qur'an even though he may have spent his whole life pouring over its pages and meditating over its meanings. The Holy Prophet (SAW) himself has characterized the Qur'an as a treasure (of knowledge and 24

(智慧)，它永远不会被穷尽。它是这样一种指引的源泉，以至于人类将始终感到需要回归它并对其进行思考。

wisdom) which shall never to exhau~tedI.t~ is such a source of guidance that man shall ever continue to feel the need of reverting to it and reflecting upon it.

"...为此,让所有想要努力的人都去努力吧。"

... for this let (all) those strive who want to strive.

（穆坦菲芬 83:26）

(Al-Mutaffifin 83:26)

因此,让有勇气和决心的人挺身而出,承担《古兰经》研究这项艰巨的工作,怀着超越他人于这一领域的崇高抱负而努力奋进。

Therefore, let men of courage and determination come forward to undertake the stupendous task of Qur'anic research, fired with the noble ambition of surpassing others in this field.

《古兰经》一再勉励我们以智慧去研读它，运用思考，借助理性去追随其论证并领会其含义。为此，经文使用了 fahm、'aql、fiqh、fikr 等词；但在这一语境中，另一个重要术语使用得更为广泛，那就是 tazakkur。要理解这个词的含义，我们须注意到，《古兰经》常称自己为 zikr、zikra 和 ta~kirah。实际上，tazakkur 属于理解《古兰经》的第一阶段，并指明它应当服务的真正目的和最终目标。它也暗示，《古兰经》的教义并非与人的本性格格不入，而是实际反映了人内在自我的体验，其用意在于唤起对已经领悟之事的回忆，而非灌输全新的东西。《古兰经》向所有它所称呼的有思考能力的人——即 ulul albab（有理智的人）和 qaumun yaqilun（运用理智的人）——发出呼吁，要他们思索和反思外在的物质宇宙以及内在的精神宇宙，因为两者都充满了全能的造物主（SW）清晰无误的迹象。

The Holy Qur'an urges us again and again to study it intelligently, bringing our thought to bear upon it, and exercising our reasoning faculty in following its arguments and comprehending its meanings. For this purpose, it uses such words as fahm, 'aql, fiqh, and fikr;? but another important term, more widely used in the Qur'an in this context is tazakkur. For understanding the significance of this term we have to note that the Qur'an frequently calls itself zikr, zikra and ta~kirahI.n~ r eality, tazakkur pertains to the first stage in the comprehension of the Qur'an and indicates the real purpose and final goal which it should serve. It also alludes to the fact that the Qur'anic teachings are not extraneous to the human nature. It actually reflects the experiences of man's inner self and is meant to awaken reminiscences of something already apprehended, rather than to import anything altogether new. The Holy Qur'an appeals to all thoughtful persons whom it addresses as ulul albab (men of understanding) and qaumun yaqilun (people who use their intellect) to think and ponder over the outer universe of matter as well as the inner universe of the spirit, as both are replete with the unmistakable signs of the Almighty Creator (SW)

与此同时,《古兰经》也邀请人们深思它自身的迹象,即其经天启示的节文。在《尤努斯章》中说:

Simultaneously, the Qur'an invites them to deliberate over its own signqB i.e., its Divinely revealed verses. In Surah Yunus it says:

这样，我们为那些用心思考的人详细阐明各种迹象。（尤努斯 10:24）

thus do we explain the signs in detail for those who reflect. (Yunus 10:24)

并且在《奈赫勒》章中：

and in Surah Nahl:

“并且我已将这教诫降示你，好让你向世人阐明降给他们的经典，或许他们会思维。”（《蜜蜂章》16:44）

... and we have sent down unto you the Zikr that you may explain clearly to men what is sent for them, and that they may give thought. (Al-Nahl 16:44)

I'm ready to translate, but I don't see the text yet. The message only says "Again, in the same vein, we have in the second Surah, Al-Baqarah:" and the passage itself didn't come through. Please paste the text you'd like translated into Simplified Chinese, and I'll render it following the rules we've set.

Again, in the same vein, we have in the second Surah, Al- Baqarah:

这样,安拉为你们阐明祂的迹象,以便你们理解。(尔撒·白格勒 2:242)

Thus Allah makes clear His signs to you, in order that you may understand. (Al-Baqarah 2:242)

同样，在《尤素福章》的开头，我们有以下经文：

and similarly in the beginning of Surah Yusuf we have the following ayah:

我确已将它降示为阿拉伯文的《古兰经》，以便你们能够理解。（优素福 12:2）

Verily, We have sent it down as an Arabic Qur'an in order that you may understand. (Yusuf 12:2)

在思考三类迹象(即《古兰经》中的迹象、物质宇宙中的迹象,以及人心灵世界中的迹象)时,人便能察觉三者之间的完美和谐;随着对这种和谐的领悟,他将把握某些根本真理,这些真理由其自身本性的内在见证所证实。他内心珍视的真理将从其深处浮现,在其意识的屏幕上绽放全部光辉。换言之,对绝对实在的充分而强烈的觉知,即伊玛尼的核心,便会像一件被遗忘之事的记忆在恰当的提示下从心灵的幽暗深处浮上表面一样,涌入他的意识之中。《古兰经》正是用"塔兹凯尔"(tazakkur)一词来指称这一现象。每个人,无论平庸还是有学识,都经常需要塔兹凯尔,以便唤回已被遗忘的真理,或保持那些可能被遗忘的真理。正因如此,安拉(SWT)使《古兰经》便于用于塔兹凯尔之目的,这一点在《盖迈尔章》中四次被提及。

Pondering over the three categories of signs (i.e., the Qur'anic signs, the signs in the phys~cal universe. and the signs in the spiritual world of the human heart) a man will be able to perceive a perfect concord between them; and, with the realization of this concord, he will grasp certain fundamental truths which are borne out by the internal testimony of his own nature. The truths cherished by his inner self will emerge from its depths and shine with all their brilliance on the screen of his consciousness. In other words, full and intense awareness of the Absolute Reality, which is the core of Iman, will then spring up to his conscious mind like the memory of a forgotten thing shooting up from the dark depths of the mind to its surface with the aid of a pertinent suggestion. For this very phenomenon, the Qur'an uses the term tazakkur.1° Every person, whether mediocre or an intellectual, is in constant need of tazakkur which is necessary for recalling to the mind the truths that have been forgotten or for keeping in mind the truths that are likely to be forgotten. It is for this reason that Allah (SWT) has made the Qur'an so easy for the purposes of tazakkur - a fact which has been stated four times in Surah Al-Qamar:

我们确已使《古兰经》易于记诵，以作教诲。那么，还有人会从这教诲中受益吗？

We have made the Qur'an easy as a means of reminding (men of the truths forgotten by them). Is there any who will benefit from this reminding?

(古兰经 54:17,22,32,40)

(Al-Qamar 54:17,22, 32, 40)

因此,《古兰经》以明确无误的措辞宣告:每个人都能从中获得"塔兹基尔"(tazakkur,即获得劝诫与觉醒)的益处。即使一个人的理解力有限,对逻辑学和哲学的知识贫乏,且没有精妙的语言文学修养,这些缺陷也无碍。只要他拥有高尚的心灵、健全的头脑,以及未被任何偏邪所扭曲的纯正天性,他就能从《古兰经》中获得"塔兹基尔"。他应当诵读《古兰经》,并持续理解其中浅显的含义。

The Qur'an has thus declared in unequivocal terms that every person can get the benefit of tazakkur from it. It oes not matter if a person's intelligence is limited, and his knowledge of logic and philosophy is poor, and if he has no fine sense of language and literature. In spite of these drawbacks, he can have tazakkur from the Qur'an if he has a noble heart, a sound mind, and an untainted nature not perverted by any kind of crookedness. He should read the Qur'an and should go on understanding its simple meanings.

This will be enough for the purposes of tazakkur.

This will be enough for the purposes of tazakkur.

《古兰经》以多种方式变得易于理解，使那些努力领会并从其中的经文获得教诲（tazakkur）的人得以受益。首先，它的核心主题和基本内容对人的天性而言并不陌生，也不生疏。读《古兰经》时，人常常感到仿佛在聆听自己内心的回响。其次，所采用的推论方式简单而自然，艰深晦涩的论题借助浅显易懂的比喻呈现在读者面前。第三，《古兰经》虽是文学杰作，是修辞的典范，但其语言总体上是平易的，稍通阿拉伯语的人便能轻松理解经文，只有少数较难的段落例外。尽管如此，要从《古兰经》中获得教诲（tazakkur），具备基本的阿拉伯语知识是必不可少的。仅仅一边读经文一边参看译文，对这一目的是不够的。我由衷地认为，每位穆斯林都有必要掌握足够的阿拉伯语知识，使他在诵读经文时能够随之理解经文的字面大意，而无需一次次抬起眼睛去查阅译文。

The Qur'an has been rendered easy in different ways for those who try to understand it and derive tazakkur from its ayaat. In the first place, its central theme and basic subjects are nothing new or unfamiliar to the human nature. While reading the Qur'an a man often feels as if he were listening to the echoes of his inner self. Secondly, the mode of inference adopted is simple and natural, and difficult and abstruse subjects have been brought home to the reader by easy and simple parables. Thirdly, although the Qur'an is a masterpiece of literature and a paragon of eloquence, yet its language is generally simple and a man with a smattering of Arabic can easily understand the text except a few difficult portions. In spite of all this, for the attainment of tazakkur from the Qur'an, a basic knowledge of Arabic is a must. Looking into a translation along with reading the text will not be sufficient for this purpose. I most honestly feel that it is imperative for every Muslim to acquire as much knowledge of the Arabic language as may enable him to understand the simple meaning of the Qur'anic text as he reads it along, without having to raise his eyes again and again for consulting a translation.

我无法理解，那些受过教育、获得了硕士和博士学位、并精通医学与工程学等高深学科的穆斯林，在真主（SW）的法庭上将以何种借口为自己辩护，因为他们没有学好阿拉伯语，以至于无法读懂真主的圣典。出于对这些穆斯林的真诚尊重与真切关怀，我要申明，他们在学习阿拉伯语这件事上的疏忽，不仅无异于……28

I fail to understand what excuse will be put forward in the Court of the Almighty (SW) in their defense by those Muslims who are not only educated but have obtained graduate and post-graduate degrees and have mastered such difficult arts and sciences like Medicine and Engineering, for not learning so much Arabic that they could follow His Holy Book. Out of a sincere regard and genuine concern for these Muslims, let me assert that their negligence in the matter of learning Arabic is tantamount to not only 28

对真主的经典进行嘲讽，或以轻慢的态度对待它。他们应当醒悟：凭着这种不负责任的行为，他们使自己招致在审判日必将遭受的严厉惩罚和可怕的刑罚。

ridiculing the Book of Allah (SWT) but also treating it with contempt. They should realize that by their irresponsible behavior in this regard they are rendering themselves liable to an awful chastisement and a dreadful penalty on the Day of Judgment.

依我浅见，学习足够的阿拉伯语，使人能够轻松理解《古兰经》的含义，是每位受过教育的穆斯林对这部圣典应尽的责任；若不履行这一责任，便是对《古兰经》以及对我们自身的严重不公。

In my humble opinion, to learn so much Arabic as may enable a person to follow the meaning of the Qur'an easily is a duty that every educated Muslim owes to the Holy Book, and not to fulfill this duty is a grave injustice to the Qur'an as well as to ourselves.

《古兰经》理解的第二阶段是“提达布尔·菲·古兰”(tadabbur fil-Qufan),即深入思考《古兰经》,将其作为深入研究的对象,并深入探究其中的知识与智慧。《古兰经》需要这样深入的研究,是因为它是“人类的指引”(huda lil-naas),即为全人类提供的向导。它不仅通过向普通人呈现关于真主与宇宙的正确观念以及健全的道德原则来引导他们,也为有学识和有理解力的人提供了完善的指引,并且在他们生活中的每一次理智或精神危机中,始终作为指路的明灯。

The second stage in the comprehension of the Holy Book is tadabbur fil-Qufan, i.e., thinking over it deeply, making it a subject of intense study, and diving into the depths of its knowledge and wisdom. The Qur'an requires such a deep study because it is huda lil-naas i.e., guidance for humankind. Not only does it guide the common people by presenting before them the correct view of God and the universe as well as sound moral principles, but it also contains perfect guidance for men of learning and understanding and has always served them as a beacon of light in every intellectual or spiritual crisis in their life.

《古兰经》本身就强调了它是应当被思考和沉淀的经典，这一点是毋庸置疑的。

That the Qur'an is something to be reflected and pondered over is a point which has been emphasized by the Qur'an itself:

这是一部我们降示给你的充满福祉的经典，以便人们思索其中的种种迹象，使有理智的人从中受到警醒。（萨德 38:29）

Here is a book which we have sent down to you, full of blessings, that they may meditate on its signs, and that men of understanding may receive admonition. (Sad 38:29)

为了进一步强调这一点，它以略带训诫的口吻写道：

By way of stressing this point further, it says, in a mildly admonishing vein:

那么,他们难道不思考《古兰经》吗?……(《妇女章》4:82)

So, do they not reflect on the Qur'an? ... (Al-Nisa 4:82)

那么他们难道不深思《古兰经》吗?还是他们心上有锁?(穆罕默德 47:24)

Do they not then deeply think over the Qur'an, or are their hearts locked up? (Muhammad 47:24)

《古兰经》对于忆念(tazakkur)而言相当容易,但在同等程度上,对于深思(tadabbur)而言却很困难。"那些潜入这片无边之海的人知道,其深度是无法测量的。我们从可靠的圣训中得知,先知穆罕默德ﷺ的同伴(愿安拉喜悦他们)曾多年反复思索《古兰经》的各个章节。据传,阿卜杜拉·伊本·欧麦尔(愿安拉喜悦他)曾花费八年时间思索《黄牛章》(Al-Baqarah)。应当注意,这种情况发生在那些与《古兰经》降示所用语言相同、且作为先知ﷺ同时代人亲眼目睹经文降示的人身上。他们无需学习阿拉伯语及其语法,也无需研究各节经文或章节的历史背景及降示的缘由。尽管有这些便利,他们仍然对每一章节思索了多年。这表明,潜入这片知识与智慧之海绝非儿戏,而是需要艰苦的努力与持续的钻研。在后世,伟大的学者如塔巴里(愿安拉喜悦他)、宰玛赫舍里(愿安拉喜悦他)、拉齐(愿安拉喜悦他)以及同等水平的许多其他学者,都将毕生精力献给了《古兰经》的研究,但他们每人充其量只能阐释这部伟大经典的某一个方面,而且坦率地说,即便是对这一个方面,也未能完全尽其应有的阐发。"

The Qur'an is quite easy for tazakkur but is, in the same degree, difficult for tadabbur." Those who dive into this boundless ocean know that it is not possible to fathom its depth. We learn from authentic traditions that the Companions (RAA) of the Holy Prophet (SAW) used to ponder over the different Surahs of the Qur'an for years on end. It is reported about Abdullah Ibn Umar (RAA) that he spent eight years pondering over Surah Al-Baqarah. Let it be noted that this was the case with people who spoke the same language in which the Qur'an was revealed and who, being the contemporaries of the Holy Prophet (SAW), had seen it being revealed before their own eyes. There was no necessity for them to learn the Arabic language and its grammar or to undertake research for ascertaining the historical background of different ayaat or Surahs and the occasions on which they were revealed. In spite of all these advantages, they pondered over each Surah for years together. This shows that diving into this sea of knowledge and wisdom is not a child's play. On the other hand, it calls for strenuous labor and constant application. In the later ages, great scholars like Tabari (RA), Zamakhshari (RA), Razi (RA), and many others of the same caliber, dedicated their whole lives to the study of the Qur'an, but each of them at best could interpret a single aspect of this great Book and, honestly speaking, failed to do justice even to that aspect.

在长达十四个世纪的历史中，从未有哪位学者，即便撰写了篇幅最为浩繁的《古兰经》注释，能够宣称自己已经说尽了其中的全部要义，不再给后人留下任何思考的余地。

Throughout the fourteen centuries, there has been no scholar who, having written the most voluminous commentary on the Qur'an, might have claimed that he had said the last word on it and had left no room for further deliberation.

伊玛目安萨里(RA)在其《宗教学科的复兴》(Ihya-ul-Uloom)中引述了一位圣人的话,阐明了为念诵而诵读《古兰经》与为深思而研读《古兰经》之间的区别。他说:"有一种诵读,我要花一周才能读完《古兰经》;另有一种诵读,我要花一个月;还有一种,我要花一年才能读完。还有一种诵读,我三十年前就开始了,但至今仍未能读完。" 要进行深思性的《古兰经》研读,所需的条件极难获得。一个人若不全身心地投入其中,并将学习和教授《古兰经》视为生命的全部意义,便不可能具备这些条件。这样的研读要求他透彻掌握阿拉伯语及其语法,并具备精深的文学品味,以领会其中的优美、力量与雄辩的表达。他还必须通过批判性地研读伊斯兰前诗人和演说家的作品,在《古兰经》所用的语言上打下扎实的基础。此外,还有《古兰经》自身发展出的术语与表达方式。对这些内容的清晰理解(只有经过较长时间的仔细研读才有可能),也是《古兰经》研习者必备的知识储备。再者,他还应能体会《古兰经》中的连贯与统一。他必须领会《古兰经》中章节现有排列的深刻意义,这一排列不同于章节的降示先后顺序;他还须理解各章之间,以及同一章各节之间的思想脉络。这是一项极其艰巨的任务,即便是最有决心的学者,也常因其艰难而望而却步。 然而，这项任务纵然艰巨，也必须完成；若不完成，理解《古兰经》的问题便无从谈起。事实上，只有当人深入《古兰经》，去领会其各部分之间微妙的次序时，才能对这片无边无际之海的深不可测有所认识，并从中打捞出最精妙的知识与智慧之珍珠。

Imam Ghazali (RA) in his Ihya-ul-Uloom has quoted the words of a divine which bring out the difference between the ordinary recitation of the Qur'an for tazakkur and its thoughtful study for tadabbur. He says: "There is a recitation which takes me a week to finish the Qur'an. There is another kind of recitation that takes me a month, and yet another that takes me a year to finish it. There is still another kind of recitation which I commenced thirty years ago but which has not yet enabled me to complete its reading." The qualifications for a deliberative study of the Qur'an are extremely hard to acquire. It is not possible for a man to attain these qualifications unless he devotes himself to it wholly and solely and makes the learning and teaching of the Qur'an the be-all and end-all of his life. For such a study, he requires a thorough knowledge of the Arabic language and its grammar and a refined literary taste to appreciate the beauty, force, and eloquence of expression. He must also acquire a good grounding in the language in which the Qur'an was revealed by a critical study of the works of the pre-Islamic poets and orators. Then there are the terms and modes of expression evolved by the Qur'an itself. A clear understanding of these (which will be possible only after a careful study of the Qur'an for a pretty long time) is also a necessary part of the mental equipment of a student of the Qur'an. Moreover, he should be able to appreciate the coordination and coherence in the Qur'an. He must grasp the deep significance of the present order of the Surahs in the Qur'an, which is different from the chronological order in which they were revealed. He must also comprehend the sequence of thought between one Surah and the other, as well as among the ayaat of the same Surah. This is an extremely arduous task that has defied the patience of even the most determined scholars. But this task, however arduous, has to be accomplished and unless it is accomplished, the question of comprehending the Qur'an will not arise. In fact, it is only when one is diving into the Qur'an for grasping the subtle sequence ampng its parts that one forms an idea of the unfathomable depths of this boundless sea, and brings out from it the finest pearls of knowledge and wisdom.

除上述各学科之外，要理解《古兰经》，还必须具备良好的圣训知识以及对古代经典的了解。这些都属于一名《古兰经》研究学者应当具备的经典学术背景。

Besides the branches of learning referred to above, a good knowledge of ahadith and old Scriptures is also necessary for the comprehension of the Qur'an. All this is with regard to the background of classical knowledge which should be possessed by a research scholar of the Qur'an.

即便如此,这仍不是全部。他还不足以胜任对《古兰经》进行深入而审慎的研读,也就是 fadabbur(讽诵思考)所要求的那种研究。他还必须面对现代科学。我们知道,实验科学和理论科学并非一成不变。它们在不同时代的发展水平各不相同。一位想要承担理解《古兰经》这一重大任务的学者,应当对现代科学有所了解,包括自然科学、生物科学和社会科学。他尤其应当熟悉各门科学的基本假设,以及每门科学所采用的演绎与推论方法。他还应当随时关注人类各重要知识领域的最新趋势与成就。对他而言,了解现代艺术与科学的知识至关重要,因为它将拓宽他的心智视野,提升他的理智能力。

Even this, however, is not all. He is not yet fully equipped to do justice to a deep and thoughtful study of the Qur'an, the type of study required for fadabbur. He has still to reckon with modern sciences. We know that experimental and theoretical sciences are not static. Their level of advancement has been different in different ages. A scholar who wants to undertake the momentous task of comprehending the Qur'an should have an understanding of modern sciences - physical, biological, and social. He should be particularly conversant with the basic hypotheses of different sciences and with the method of deduction and inference employed by each. He should also keep himself in touch with the latest trends and achievements in every important field of human inquiry. This knowledge of modern arts and sciences is essential for him, as it will widen his mental outlook and increase his intellectual capacity.

因此装备齐全后，他将开始他伟大的事业。《古兰经》是一片无边的海洋，每位航海者只能航行到其有限能力所及之处；他在航程中能有怎样的有益发现，将取决于他从自身知识的广度与视野的宽度中所获得的指引。

Thus equipped, he will embark upon his great enterprise. The Qur'an is a boundless ocean on which every sailor can sail only as far as his limited capacity can take him; and what useful discoveries he will make on his voyage will depend on the guidance he receives from the range of his knowledge and the breadth of his vision.

为了在当今世界传播《古兰经》的教义、宣扬其信息（这也是每位穆斯林应尽的责任），人必须充分掌握现代知识，否则将无法履行这一职责。每一代人都继承了前人留下的大量知识，并在此基础上加上自己的贡献，再传给下一代。

Particularly for the dissemination of the teaching of the Qur'an and the propagation of its message in the present day world (which is also a duty incumbent upon every Muslim), it is necessary that one should be fully equipped with modern knowledge, otherwise he will not be able to discharge this duty. Each generation inherits a large amount of knowledge from its predecessors and transmits it on to the succeeding generation with its own contribution added to it.

因此,知识随着一代代的传承而不断积累。通过这一传承过程,当代人获得了浩如烟海的知识,包括逻辑学与哲学、宗教与形而上学、伦理学与心理学,以及其他社会科学。这些大量的现有知识支配并迷住了人们的心智,结果人们天真地接受了许多错误的观点。

Thus knowledge goes on accumulating as it passes from one generation to another. The present generation has received, by this process of transmission, a stupendous stock of knowledge consisting of logic and philosophy, religion and metaphysics, ethics and psychology as well as other social sciences. This huge amount of current knowledge has dominated and dazzled the minds of the people who had, consequently, developed a nai've belief in many wrong views.

一个人需要对现代科学有相当好的了解，不仅要熟悉这些科学的主题内容，还要熟悉其原始来源以及支撑它们的原则体系。只有这样，他才能像伊本·泰米叶（RA）和伊玛目安萨里（RA）那样，对其所处时代流行的错误观念的根源给予致命的打击。在这方面，当今时代已经达到了前所未有的高度。除了社会科学领域的显著进步之外，物理科学和技术也取得了空前的发展，使人类为之震惊，并使其无法对现代世界中流行的误导性观点作出批判性的评估。

One requires a fairly good knowledge of modern sciences and should be conversant with not only the subject-matter of these sciences but also with their original sources and the system of principles underlying them. Only then he will be able to deal a crushing blow, in the manner of Ibn Taimiyyah (RA) and Imam Ghazali (RA), at the very root of the false notions prevailing in his time. In this respect, the present age has touched the highest watermark. Besides the remarkable progress in the field of social sciences, it has witnessed as unprecedented advancement of the physical sciences and technology which has stunned the humanity and has rendered it incapable of making critical appraisal of the misguiding views that have found currency in the modern world.

在这种情况下，理解和阐释《古兰经》这一必须履行的责任便无法完成，除非有耐心、坚韧不拔的人士以专一的奉献精神投身于这一重大任务，并装备好足以胜任的古典知识与现代知识。这些献身且充分装备的《古兰经》学者，将对现代知识进行深入的分析，并以《古兰经》为准绳，辨别其中正确与谬误的部分。他们将贴近现代人的理智，恰当运用现代术语和精密的逻辑推理方法。如此，他们便能以《古兰经》的指引之光照亮同时代人的心灵。这样，先知（SAW）在其一生中亲自履行的"向民众讲解《古兰经》"的职责，将由他的乌玛在当今时代来履行。

Under these circumstances, the imperative duty of comprehending and interpreting the Qur'an cannot be fulfilled IJ~~~SsoSm e patient and persevering men address themselves to this momentous task with single-minded devotion, equipping themselves with both classical and modern knowledge adequate for the task. These dedicated and fully equipped scholars of the Qur'an would carry out a searching analysis of the modern knowledge and sift the sound from the fallacious in the light of the Qur'an. They would approach the intellect of the modern man, making a judicious use of modem terminology and sophisticated methods of logical reasoning. Thus they would be able to illumine the minds of their contemporaries with the light of Qur'anic guidance. In this way the duty of "explaining the Qur'an to the people which was performed by the Holy Prophet (SAW) himself in his life time would be performed by his Ummah in the present age.

那么问题来了：我们如何培养出这样的学者？显然，在整个穆斯林世界建立一个由大学组成的网络之前，这样的学者是培养不出来的。这些大学应以《古兰经》研究为核心，使其成为学术活动的中心。围绕这一核心学科，这些大学应逐步建立其他院系：理论科学院系，如逻辑学、形而上学、伦理学、心理学和宗教学；社会科学院系，如经济学、政治学和法学；自然科学院系，如数学、化学、物理学、地质学和天文学。每位进入此类大学的学生都应将《古兰经》研究作为必修课，并根据自己的兴趣和才能，选修一门或多门学科。如此，他便能够在自己所学的领域内开展《古兰经》研究，并有效地将《古兰经》的光明与指引呈现给民众。

Now the question arises: How can we produce such scholars? Obviously they cannot be produced until we have, all over the Muslim world, a network of universities which concentrate on Qur'anic research, making it the hub and center of their intellectual activity. Round this central department, these universities should build up other departments like the department of theoretical sciences such as logic, metaphysics, ethics, psychology, and religion; the department of social sciences such as economics, political science, and law; and the department of physical sciences such as mathematics, chemistry, physics, geology, and astronomy. Every student who joins such a university should take up Qur'anic Studies as a compulsory subject and should study one or more of the disciplines as elective subjects according to his own taste and aptitude. Thus he will be able to carry out research on the Qur'an in the sphere of his own study and present the light and guidance of the Qur'an effectively to the people.

显然，这不是一件容易的事。因此，它并非每个人的责任，而只应由那些生来就有着无法满足的求知渴望、心中被顽固难题所困扰、唯有经过长时间思考和推理才能解决这些难题的人来承担。这样的人会像饥饿的人渴求食物和饮水一样，被驱使着去汲取知识，他们不断前行，并时常念诵这样的祷告："我的主啊！求你增加我的知识。"如果他们有幸得到正确的引导，便会获得相当可观的知识与智慧。事实上，理解和诠释《古兰经》正是这些人的特权。然而，每一位求知者都可以根据自己的能力以及所能投入的时间，参与到这项崇高的事业中来。为了激励人们学习《古兰经》，先知穆罕默德ﷺ曾说：

Obviously, this is not an easy task. That is why it is not the responsibility of every person. It is to be done by only those persons who are born with an unquenchable thirst for knowledge and whose minds are agitated by obstinate problems which can only be solved through prolonged thinking and reasoning. Such men are impelled to imbibe learning as a, starving person is compelled to seek food and drink, and they march on, constantly uttering the prayer: "My Lord! Advance me in knowledge." If they happen to receive proper guidance, they get a goodly share of knowledge and wisdom. Comprehension and interpretation of the Qur'an is, in reality, the privilege of these persons. However, every seeker of knowledge can participate in this noble task according to his ability and the time he can devote to the task. In order to provide an inducement to people for the study of the Qur'an, the Holy Prophet (SAW) has said:

你们中最优秀的人，是学习《古兰经》并教授它的人。（布哈里辑录）

The best among you are those who learn the Qur'an and teach it (to others). (Narrated by Bukhari)

并且，在同一语境中，《古兰经》中有一条总的训示：

and, in the same context, we have a general instruction in the Qur'an:

……为什么每个聚居地的人中，不出动一部分人去学习宗教知识呢？……（泰扫白 9:122）

... why did not some people from every habitation leave their homes so that they could develop an understanding of religion. .. . (Al-Taubah 9:122)

这种对宗教的理解，是对《古兰经》进行深入而反复思索的研究所得的成果。正是这种理解，是先知ﷺ希望他的门徒们（RAA）所培养的。他尤其为其中一些人祈祷，愿他们获得对宗教的敏锐洞察力。他还在其“你们中在蒙昧时期最好的人，也是你们中在伊斯兰中最好的人”这一论断之后附加说明：“前提是他们理解了宗教。”

This understanding of religion is the fruit of a deep and meditative study of Qur'an. It is this understanding which the Holy Prophet (SAW) wanted his Companions (RAA) to develop. He especially prayed for some of them that they might be granted a keen insight into religion. He also qualified his observation that "The best of you in Jahiliyyah are the best of you in IslamH with "provided they understand the religion."