24. 哈达拉（Hadhaarah）与马丹尼亚（madaniyyah）这两个词被广泛使用，它们都被用来指称同一种事物，即思维的成果。它们被用于哲学、思想以及一切与人生观相关的事物。这两个词后来也被用来指称可感知的有形之物，即工业和科技的成果，以及生活中的其他一切有形形态。人们会说：“前代民族的哈达拉”，或“前代民族的文明（madaniyyah）”，意思是这些民族所留下的东西，包括与人生观相关的思想，如宗教、哲学等；以及他们留下的器物和物质形态，如建筑、制造的工具等。也有人说：“这个时代的文化或文明”，意思是思维所产生的一切，包括思想和物质形态。这些术语如此使用是错误的。思维所产生的与人生观相关的东西，与它所产生的有形物质形态，如工业和发明，是截然不同的。正确的观点是：第一个术语（哈达拉）应用于这两种含义中的第一种，而第二个术语（马丹尼亚）应用于第二种含义。因此，哈达拉被定义为一整套关于人生的观念，而马丹尼亚被定义为有形的物质之物。

24. Hadhaarah and madaniyyah are two words that are used widely. They have come to be applied to one thing and that is the result of the mind. It is used for philosophy, thought and anything related to the viewpoint about life. Both words became used for the tangible sensed objects, which are a result of industry and technology and for all other tangible forms in life. It is said: “the Hadhaarah of the previous nations”, or “the civilisation (madaniyyah) of the former nations”, meaning what has been left by these nations, in terms of thoughts relating to the viewpoint about life, such as religion and philosophy and so on; and what they have left, in terms of artefacts and material forms such as buildings, manufactured tools and the like. It is also said: “the culture or civilisation of this age”, meaning everything the mind has produced, in terms of thoughts and material forms. The use of these terms in this manner is mistaken. What the mind produces, in terms of what is related to the viewpoint about life, is completely different from tangible and material forms that it produces, such as industry and inventions. The correct opinion is that the first term (Hadhaarah) should be used for the first of these two meanings, while the second term (madaniyyah) should be used for the second meaning. Thus, Hadhaarah is defined as a host of concepts about life, while madaniyyah is defined as the tangible and material objects.

文明（Hadhaarah）因民族和生活方式的不同而各异。共产主义文明不同于西方文明。伊斯兰文明不同于西方文明，也不同于共产主义文明。直到今天，都不存在所谓的人类文明，因为各民族、各族群对生活所持的观念彼此不同、相互分歧。人类所拥有的各种文明都是各不相同、彼此分歧的。同样，纵观世界历史，我们所见到的也只有各不相同、彼此分歧的文明。因此，伊斯兰文明不同于罗马文明；希腊文明不同于波斯文明，诸如此类，不一而足。由此可见，“人类文明”这一说法并不具有现实意义。

Civilisations (Hadhaarah) differ according to the difference in peoples and ways of life. The Communist civilisation is different to the Western civilisation. The Islamic civilisation is different to that of the Western civilisation or the Communist civilisation. To this day there is nothing called human civilisation, because the concepts nations and peoples hold concerning life are different and disparate. The civilisations that human kind has are all different and disparate. Also in the history of the world, we only see civilisations that are different and disparate. So the civilisation of Islam is different to the civilisation of Rome; the Greek civilisation is different to that of the Persians and so on and so forth. Thus, the expression ‘human civilisation’ has no reality.

25. 伊斯兰文明与西方文明相互矛盾,也与共产主义文明相互矛盾。伊斯兰文明的基础是伊斯兰的“阿奇达”(信仰)。这与西方文明的基础相悖,西方文明的基础是政教分离;也与共产主义文明的基础相悖,共产主义文明的基础是唯物主义,即人、生命和宇宙都是自行演化的。因此,按照其观点,世界的本质是物质,世界上的各种变化都是不断演化的物质的不同表现形式。以上是就基础而言。

25. The Islamic civilisation contradicts the Western civilisation. It also contradicts the Communist civilisation. The basis of the Islamic civilisation is the Islamic ‘Aqeedah. This is contrary to the basis of the Western civilisation, which is the separation of religion from state, and contrary to the Communist civilisation, whose basis is materialism, i.e. that man, life and universe evolve on their own. So, according to its view, the nature of the world is matter and changes in the world are different manifestations of evolving matter. This is with regards to the basis.

关于生命的描绘，资本主义视其为功利，共产主义视其为物质的演化，即事物在上升运动中不可避免地从一种状态转变为另一种状态。这与伊斯兰不同，伊斯兰对生命的描绘是判定合法（halaal）与非法（haraam）的标准。至于幸福，对于西方文明和共产主义文明而言，它只意味着一件事，那就是满足感官的享乐；而在伊斯兰中，幸福是持久的安宁，无论感官享乐是否得到满足。当人拥有持久的安宁时，他便获得了幸福；如果他未能达到持久的安宁，那么即便他已满足了一切感官享乐，也不会获得幸福。没有通过追求安拉的喜悦而获得的持久安宁，幸福便无从实现。因此，幸福的根本在于寻求安拉的悦纳（ridwaan）；因为唯有通过这一途径，才能获得持久的安宁。所以，伊斯兰文明与西方文明和共产主义文明完全相悖，原因在于其基础、对生命的描绘以及对幸福的理解都存在根本矛盾。

As for the depiction of life, for Capitalism it is one of benefit, while for Communism it is evolution of matter, i.e. the inevitable change from one state to another in an ascending motion. This is different to Islam, where its depiction of life is the criteria of Halaal and Haraam. As for happiness, for the Western and Communist civilisations it means only one thing and that is the satisfaction of the sensual pleasures; whereas in Islam happiness is the constant tranquillity, whether the sensual pleasures have been satisfied or not. When man has constant tranquillity, then he has attained happiness; if he does not achieve constant tranquillity, then he will not attain happiness, even if he has satisfied all his sensual pleasures. Happiness cannot be attained without the constant tranquillity through seeking the pleasure of Allah I. Thus happiness, fundamentally, is to seek the Good Pleasure (ridwaan) of Allah (SWTH); because it is through this way that constant tranquillity is achieved. Therefore, the Islamic civilisation is in complete contradiction with the Western and Communist civilisations, due to the contradiction in the basis, depiction of life and meaning of happiness.

26. 不允许吸收非伊斯兰文明，因为穆斯林不被允许接受非源自伊斯兰的人生观念。他只能从伊斯兰中汲取，禁止从任何其他来源汲取，无论该事务涉及人生观，还是涉及人生问题的解决方案。除伊斯兰文明之外，任何其他文明都不允许吸收。至于物质文明（madaniyyah），需要加以审视：如果它不受另一种人生观的影响，那么可以吸收，例如工业、武器和装饰工具、各类服饰、装扮与美化用品。这些被归为“物品”，而（伊斯兰教中）关于物品的原则性看法是允许（ibaaHah）。然而，如果它们受到外来人生观的影响，则不允许采纳，例如描绘和雕塑有生命灵魂（rooH）之物的图像，以及其他明确禁止的事物。因此，物质文明可以吸收，但前提是不存在禁止性规定。至于文明（Hadhaarah），则在任何方式下都不得吸收。

26. It is not allowed to take from the non-Islamic civilisation, since it is not allowed for a Muslim to adopt thoughts about life that do not come from Islam. He is restricted to taking from Islam and forbidden to take from any other source, whether the matter is linked to the viewpoint about life, or to solutions to life’s problems. It is not allowed to take from any civilisation other than the Islamic civilisation. As for the madaniyyah, this needs to be look into; if it is not influenced by another viewpoint about life, then it is allowed to take, such as industry, weapons and ornamental tools, types of clothing, adornment and beautification. These are classed as ‘objects’; and the original opinion about objects (in Islam) is permissibility (ibaaHah). However, if they are influenced by a foreign viewpoint about life, then it is not allowed to adopt them, such as the drawings and statues for things that possess the secret of life (rooH); besides other such things for which there is an explicit prohibition. So it is allowed to take madaniyyah, but as long as there is no prohibition. As for the civilisation (Hadhaarah), it cannot be taken in any way whatsoever.

27. 应当区分经验性学科及其所包含的分支学科(如数学)与文化性学科。经验性学科及其相关课题是普遍的,不专属于某个民族,也与某种人生观无关。关于科学的事实在俄罗斯与美国是相同的,它们是同一门科学,没有任何差别。无论古代还是现代,它们对所有民族和国家都是一样的。它们不会因民族和人民的不同而有所差异,也不会因人生观的不同而改变。这与文化不同。文化是影响心智及其对事物判断的信息,而文化因观点的不同而有所差异。因此,俄罗斯的文化观与美国的文化观不同。同样,立法、经济、历史等在俄罗斯和美国也各不相同。同理,伊斯兰文化不同于共产主义文化或资本主义文化,伊斯兰的文化观也不同于西方和共产主义者的文化观。正因如此,必须区分现代意义上的教育与文化。经验性科学及其相关学科应根据需要进行学习,可以从任何人那里获取。然而,如果这些科学导致偏离信仰或信念动摇,那么教授这些特定科学将被禁止。待其负面影响消失之后,才可以学习。这与文化的情形不同,因为文化教育仅限于伊斯兰文化,不超出伊斯兰的文化观。不过,在高等教育以及其他层次的研究和分析性学习中,允许教授这些内容,目的在于反驳和驳斥它们,而不是采纳它们。 这种文化中，任何内容都不会只讲授而不同时给出驳斥。这是因为《古兰经》提到了他人的信仰，但提及它们的目的是阐明、否定和驳斥这些信仰。

27. One should make a distinction between the empirical disciplines and subjects that are included within them such as maths on one hand, and the cultural disciplines on the other. The empirical disciplines and their related topics are universal and not specific to a nation, nor are they linked to a viewpoint about life. The facts related to science are the same in Russia as they are in America and they are the same sciences without any difference. They are the same for all peoples and nations, whether ancient or modern. They do not differ according to the difference in the nations and peoples, nor do they differ according to the viewpoint about life. This is different to culture, which is the information that influences the mind and its judgment on things. This culture differs according to the different viewpoints. So the cultural outlook in Russia differs from the cultural outlook in America. Thus, legislation, economy, history etc. are different in Russia and America. Likewise, the Islamic culture is different to the communist culture or the capitalist culture. The cultural outlook in Islam is different to that of the West and the Communists. That is why a distinction must be made between education, in its modern sense, and culture. Thus, the empirical sciences and their related subjects are studied according to need and they are taken from any human being. However, if these sciences lead to deviation from the beliefs or weakness in the convictions, then it will be forbidden to teach these particular sciences. When their effect has gone, then they can be studied. This is different to the case of culture, because teaching is restricted to the Islamic culture and does not go beyond the cultural outlook of Islam. In higher-level education and in other levels of research and analytical study though, it is allowed to teach them in order to refute and invalidate them, not to adopt them. Nothing is taught from this culture without giving the refutation at the same time. This is because the Noble Qur’an has mentioned the beliefs of others, but it mentioned them to clarify, invalidate and refute them.

至于贸易、航运和农业等技术与行业，它们可以被归入科学之中，因此可以被采纳。而在文化范畴之内，可能存在一些事物，例如描绘具有灵魂（rooH）之物的画像，或制作（基督徒所使用的）十字架，这些则不予采纳，因为它们受到关于生命的其他观点所影响。

As for technologies and industries such as trade, shipping and agriculture, they may be included within the sciences and consequently taken. There might be matters included under culture, such as drawing portraits of things that have rooH or manufacturing crosses (that are used by Christians), these are not taken, because they are affected by other viewpoints about life.

28. 策略（طريقة，Tareeqah）、手段（وسيلة，waseelah）与方式（أسلوب，usloob）三者有所不同。策略取决于对生活的看法，并随对生活看法的不同而不同。策略与对生活的看法保持一致，不会改变。至于手段与方式，则由人所要采取的行动决定，不因对生活看法的不同而不同。它们不是固定不变的，而是可以改变的。因此，制造矛盾属于共产主义的策略。依照伊斯兰观点，圣战（Jihad）属于伊斯兰的策略。从资本主义观点出发，殖民他国人民属于其策略。至于所使用的工具，如坦克、刀剑和核弹，以及使用这些东西的方式，包括作战计划、军事技术等，都属于手段与方式。因此，不允许从伊斯兰以外的任何来源采纳策略，而必须遵循伊斯兰所带来的策略。至于手段与方式，只要找到合适的，便可以采用，除非有明确的禁止。

28. There is a difference between Tareeqah (method), waseelah (means) and usloob (style) The method is decided based on the viewpoint about life and differs according to the difference in the viewpoint about life. The method remains consistent with the viewpoint about life and does not change. As for the means and styles, they are determined by the action one wishes to undertake and do not differ according to the viewpoint about life. They are not constant and they are subject to change. Thus, instigating contradictions is part of the Communist method. Jihad according to the Islamic viewpoint is part of its method. Colonisation of people from the capitalist perspective is from their method. As for the tools used, such as tanks, swords and nuclear bombs, and the manner in which such things are used, in terms of war plans, military technology etc., they are all part of the means and styles. Therefore, it is not allowed to take the method from any source other than Islam. Rather, the method brought by Islam has to be adhered to. As for the means and styles, they can be taken as and when they are found, unless there is an explicit prohibition.