feel is their need to gain power, whether it be economic or military, and not wisdom. In fact, an army of modernists have joined the so-called fundamentalists in their blind praise of modern science and technology, equating blindly science in its current English sense with al-cilm of the Noble Qur’an, Hadith, and the whole Islamic intellectual tradition (Nasr 1990b). Most have remained impervious to the difference between the goal of knowledge as the gaining of wisdom, increasing the depth of understanding of God’s signs ( $\overline{a}y\overline{a}t$$\overline{a}y\overline{a}t$bar(a)y bar(a)t\bar{a} y \bar{a} t ), and his creation in relation to Him and the perfecting of the human soul, on the one hand, and its goal of gaining power to dominate over God’s creation and other human beings, especially those belonging to another nation, ethnic or religious group, as the history of the modern West exemplifies so readily, on the other. Of course, one can understand why the blind praise and almost ‘worship’ of modern science and technology are manifested everywhere among sectors of Islamic society with profound political, theological, and judicial differences when one sees a war in which some sixty people are killed on the other side, and nearly 300,000 on the Muslim side, or observes that in every encounter of Muslims with others from Bosnia to Chechnya to Kashmir to the Philippines, the Muslims are always on the defensive and the ones to be massacred and ‘cleansed’. Yet this desire to adopt Western science and technology blindly and without critical appraisal, no matter how understandable on the emotional level or that of political expediency or even necessity, cannot remain heedless of truths that underlie the profound issues of the relationship between the Islamic world-view and modern science. And, Islamically speaking, it is always the truth (al-Haqiqah) that must prevail, and we must always think as Muslims in terms of the truth, rather than expediency, whether it be political or otherwise, never forgetting the Qur’anic verse, ‘the truth has come and falsehood has vanished away; verily falsehood is bound to perish’ (18.81).
他们觉得自己需要的是权力，无论是经济权力还是军事权力，而不是智慧。事实上，一大批现代主义者加入了所谓的原教旨主义者的行列，他们盲目地赞美现代科学和技术，盲目地将当前英语意义上的科学等同于《古兰经》、《圣训》和整个伊斯兰知识传统（Nasr 1990b）。大多数人仍然没有意识到，知识的目的一方面是获得智慧，加深对真主的迹象（ $\overline{a}y\overline{a}t$$\overline{a}y\overline{a}t$bar(a)y bar(a)t\bar{a} y \bar{a} t ）、真主创造物与真主的关系以及完善人类灵魂的理解，另一方面则是获得支配真主创造物和其他人类（尤其是属于其他国家、民族或宗教团体的人类）的权力，现代西方的历史就是很好的例子。当然，当我们看到在一场战争中，对方约有六十人被杀，而穆斯林一方却有近三十万人被杀；或者观察到从波斯尼亚到车臣，从克什米尔到菲律宾，在穆斯林与其他人的每一次交锋中，穆斯林总是处于守势，成为被屠杀和 "清洗 "的对象时，我们就能理解为什么在有着深刻政治、神学和司法分歧的伊斯兰社会各阶层中，随处可见对现代科学技术的盲目赞美和近乎 "崇拜 "了。然而，这种不加批判地盲目采用西方科学技术的愿望，无论在情感层面或政治权宜之计甚至必要性方面如何可以理解，都不能无视伊斯兰世界观与现代科学之间关系的深层次问题所蕴含的真理。 从伊斯兰教的角度来说，真理（al-Haqiqah）必须始终占上风，作为穆斯林，我们必须始终从真理的角度来思考问题，而不是从权宜之计的角度来思考问题，无论是政治上的还是其他方面的，永远不要忘记《古兰经》中的经文："真理已降临，谬误已消逝；谬误确已灭亡"（18.81）。

It is, therefore, necessary before anything else to analyse modern science and subject it to an in-depth criticism from the Islamic view, by which is meant not just any view that claims to be Islamic by combining the external meanings of some verse of the Noble Qur’an with all kinds of concepts and ‘isms’ imported from the modern West, but the view drawn from the Islamic intellectual tradition, including all its branches, and understood traditionally and in the most universal perspective of Islam, rather than through theological or judicial sectarianism.
因此，有必要先对现代科学进行分析，并从伊斯兰的角度对其进行深入的批判，这里所说的伊斯兰观点并不是指将《古兰经》某些经文的外在含义与从现代西方引进的各种概念和 "主义 "相结合而自称为伊斯兰的任何观点，而是指从伊斯兰思想传统（包括其所有分支）中汲取的观点，是以传统的方式并从伊斯兰最普遍的角度来理解的，而不是通过神学或司法宗派主义来理解的。

In this short presentation, it is not possible to do justice to a full criticism of modern science from the traditional Islamic point of view, a task which has been carried out to some extent by other scholars and the author of this chapter in other contexts,
在这篇简短的文章中，不可能从传统伊斯兰的角度对现代科学进行全面的批判，其他学者和本章作者在其他场合已经在一定程度上完成了这项任务、
although much still remains to be accomplished. ${}^1$${}^1$^(1){ }^{1} Some of the essential points need, however, to be mentioned here.
尽管还有许多工作要做。 ${}^1$${}^1$^(1){ }^{1} 不过，有必要在此提及一些要点。

The first, which has even reached pulpits throughout the Islamic world, is a negative one. It is the refusal to even study Western science critically, often as a result of a kind of intellectual inferiority complex that simply equates Western science with the continuation of Islamic science without any consideration of the shift of paradigm and the establishment of a new philosophy of nature and science during the Scientific Revolution, events which distinguish modern science sharply not only from Islamic science, but also from its own medieval and early Renaissance past. It is astounding that some not only simply equate modern science with Islamic science, but also try to apply the modern philosophy of science, based upon an agnostic science of nature and often in a mode already out of fashion in the West, to judge the veracity or lack thereof of Islamic positions. ${}^2$${}^2$^(2){ }^{2}
第一种是消极的，甚至传到了整个伊斯兰世界的讲坛上。他们甚至拒绝批判性地研究西方科学，这往往是一种知识自卑感的结果，他们简单地将西方科学等同于伊斯兰科学的延续，而丝毫不考虑科学革命期间范式的转变以及新的自然和科学哲学的建立，这些事件不仅使现代科学与伊斯兰科学截然不同，也使现代科学与其中世纪和文艺复兴早期的历史截然不同。令人震惊的是，有些人不仅简单地将现代科学等同于伊斯兰科学，而且还试图运用基于不可知论的自然科学的现代科学哲学来评判伊斯兰立场的真实性或不真实性，而这种模式在西方往往已经过时。 ${}^2$${}^2$^(2){ }^{2}

The second point concerns the relationship between a value system and modern science. Instead of criticizing the implicit value system inherent in modern science from the Islamic point of view, many of the champions of the blind emulation of modern science and technology claim that it is value-free, displaying their ignorance of a whole generation of Western philosophers and critics of modern science who have displayed with irrefutable arguments the fact that modern science, like any other science, is based on a particular value system and a specific world-view rooted in specific assumptions concerning the nature of physical reality, the subject who knows this external reality, and the relationship between the two.
第二点涉及价值体系与现代科学之间的关系。许多盲目效仿现代科学技术的拥护者非但没有从伊斯兰的角度批判现代科学中隐含的价值体系，反而声称现代科学技术是无价值的，这显示出他们对整整一代西方哲学家和现代科学批评家的无知，这些哲学家和批评家用无可辩驳的论据证明了这样一个事实，即现代科学与其他任何科学一样，都是建立在特定的价值体系和特定的世界观基础之上的，这种价值体系和世界观根植于对物理现实的性质、认识这种外部现实的主体以及两者之间关系的特定假设。

Modern science must be studied in its philosophical foundations from the Islamic point of view, in order to reveal for Muslims exactly what the value system is upon which it is based and how this value system opposes, complements, or threatens the Islamic value system, which for Muslims, comes from God and not merely human forms of knowledge which are based by definition upon human reason and the five external senses, and specifically deny any other possible avenue for authentic knowledge. Muslim thinkers must stop speaking of modern physics as not being Western but international, while hiding its provincial foundations grounded in a particular philosophy and value system related to a specific period of not global, but European history. Even a 747 Boeing jet is not global simply because it is now landing in Samoa as well as Tokyo, Beijing as well as Islamabad or Tehran. Rather, it is the result of a technology derived from a particular view of man’s relationship with the forces of nature and the environment, as well as an understanding of man himself, a view which many forces in the modern and even post-modern West are trying to
必须从伊斯兰的角度研究现代科学的哲学基础，以便向穆斯林揭示现代科学所依据的价值体系究竟是什么，以及这种价值体系如何反对、补充或威胁伊斯兰的价值体系，对穆斯林来说，伊斯兰的价值体系来自真主，而不仅仅是人类的知识形式，人类的知识形式顾名思义是以人类的理性和五种外部感官为基础的，并明确否认任何其他可能获得真实知识的途径。穆斯林思想家必须停止把现代物理学说成不是西方的，而是国际的，同时掩盖其建立在特定哲学和价值体系基础上的外来基础，而这种哲学和价值体系与特定时期的历史有关，不是全球历史，而是欧洲历史。即使是一架波音 747 飞机，也不会因为它现在既降落在萨摩亚又降落在东京，既降落在北京又降落在伊斯兰堡或德黑兰而具有全球性。相反，它是一种技术的结晶，这种技术源于对人类与自然力量和环境关系的特殊看法，以及对人类自身的理解。
${}^1$${}^1$^(1){ }^{1} See, e.g., Burckhardt (1972, 1987) and Bakar (1991). As for my own writings, see Nasr (1987, 1990a, 1993a, 1993b, 1995); see also the MAAS Journal of Islamic Science, ed. M. Zaki Kirmani, which contains numerous studies on this issue; Rais and Naseem (1984); and Naquib al-Attas (1981).
${}^1$${}^1$^(1){ }^{1} 参见 Burckhardt (1972, 1987) 和 Bakar (1991)。至于我自己的著作，请参阅 Nasr (1987, 1990a, 1993a, 1993b, 1995)；另请参阅《MAAS 伊斯兰科学杂志》，编辑：M. Zaki Kirmani，其中包含大量有关这一问题的研究。M. Zaki Kirmani 编辑，其中包含大量关于此问题的研究；Rais 和 Naseem (1984)；以及 Naquib al-Attas (1981)。
${}^2$${}^2$^(2){ }^{2} A case in point is the positivistic and rationalistic philosophy of Karl Popper, which, already seriously criticized in the West, is adopted by a number of people, especially in Iran and Pakistan, to evaluate and criticize the traditional Islamic epistemologies and philosophies of knowledge, including science.
${}^2$${}^2$^(2){ }^{2} 一个典型的例子是卡尔-波普尔的实证主义和理性主义哲学，这种哲学在西方已经受到了严重的批评，但在伊朗和巴基斯坦等地，一些人却采用这种哲学来评价和批评传统的伊斯兰认识论和知识哲学，包括科学。
globalize, by eliminating other views of the world of nature and man’s relationship to it , including of course, the Islamic one. Modern science is a direct challenge to other world-views, including the Islamic, which claims knowledge of reality based on not reason alone, but also on revelation and inspiration. In any case, a serious criticism of modern science includes the value system upon which it is based and which it propagates. It remains, therefore, a major duty to make clear what these values are and to evaluate and criticize them from the authentic Islamic perspective.
现代科学是对其他世界观的直接挑战，包括伊斯兰世界观。现代科学是对包括伊斯兰教在内的其他世界观的直接挑战，因为伊斯兰教声称对现实的认识不仅基于理性，还基于启示和灵感。无论如何，对现代科学的严肃批判包括其所依据和传播的价值体系。因此，明确这些价值观是什么，并从真正的伊斯兰角度对其进行评价和批判，仍然是一项重要职责。
Closely associated with the general question of values is that of ethics. Numerous writers have spoken of how ethical individual scientists are and how the unethical use of modern science is not their fault. There are, of course, many devout Christian and Jewish scientists in the West and Muslim, Buddhist, and Hindu ones in the East. But this fact has nothing to do with the non-ethical character of modern science itself. Some of the most ethical scientists, whom we met in our youth, helped to make a bomb which killed more than 200,000 people in two days in Japan half a century ago, not to speak of the tragedies brought about by German scientists during the Nazi period. Moreover, the results of the work of the most humble scientists who would never put their foot on a marching ant have helped to destroy numerous species in God’s creation. As a matter of fact, knowledge and its implications cannot evade ethical implications. Modern science has helped to destroy all other perspectives on nature, including the religious, by relegating their claim to knowledge of the world to poetry, myth, or, even worse, superstition, thus barring them from the citadel of officially accepted knowledge of nature. Yet what remains of ethics in the West is essentially from the Abrahamic tradition, and therefore close in many ways to the ethical principles and practices of Islam. By rejecting the Abrahamic traditions’ claim to a knowledge of nature, modern science has helped to create a condition in which this ethical heritage is being eroded more and more every day, since it does not correspond to any objectively accepted knowledge of reality in the modern world. Nor should Muslims ever think that this situation is due only to the weakness of Christianity, and that negative ethical consequences seen in the West would not occur in the Islamic world. Such a conclusion would be nothing other than the result of that superficial and shoddy thinking based usually upon scanty knowledge of the West’s intellectual, philosophical, and scientific history, which unfortunately has characterized much of the Muslim response to the modern West since the last century.
与一般价值观问题密切相关的是伦理问题。许多作家都谈到个别科学家是多么有道德，以及不道德地使用现代科学并不是他们的错。当然，西方有许多虔诚的基督教和犹太教科学家，东方也有穆斯林、佛教和印度教科学家。但这一事实与现代科学本身的非道德性无关。半个世纪前，我们年轻时遇到的一些最有道德的科学家帮助制造了一枚炸弹，在日本的两天内造成 20 多万人死亡，更不用说德国科学家在纳粹时期造成的悲剧了。此外，那些最卑微的、永远不会把脚踩在行军蚁上的科学家的工作成果，也帮助毁灭了上帝创造的无数物种。事实上，知识及其影响无法回避伦理意义。现代科学摧毁了所有其他关于自然的观点，包括宗教观点，把他们对世界的认识归结为诗歌、神话或更糟糕的迷信，从而把他们排除在官方认可的自然知识堡垒之外。然而，西方残存的伦理基本上来自亚伯拉罕传统，因此在许多方面与伊斯兰教的伦理原则和实践相近。现代科学拒绝接受亚伯拉罕传统对自然知识的主张，从而造成了这样一种情况，即这种伦理遗产每天都在受到越来越多的侵蚀，因为它不符合现代世界任何客观公认的现实知识。 穆斯林也决不应认为这种情况仅仅是基督教的弱点造成的，在西方看到的负面伦理后果不会在伊斯兰世界出现。这样的结论只不过是肤浅和低劣的思维方式的结果，而这种思维方式通常是建立在对西方思想、哲学和科学史的肤浅了解之上的，不幸的是，自上世纪以来，穆斯林对现代西方的反应大多是这种思维方式的结果。
What is needed is a positive Islamic critique of modern science, based on knowledge and not slogans, not only concerning what it is, but also concerning what it is not, but which many of its exponents and popularizers claim it to be. Modern science is not the only legitimate science of the natural order, but a science of nature, legitimate only within the premisses of its assumptions about the nature of both the known object and the thinking subject. Muslims must be able to maintain the traditional Islamic intellectual space for the legitimate continuation of the Islamic view of the nature of reality to which Islamic ethics corresponds, without denying the legitimacy of modern sciences within their own confines. Otherwise, no matter how many times Muslim scientists pray, the displacing of the Islamic intellectual universe
我们需要的是对现代科学进行积极的伊斯兰批判，这种批判要以知识而不是口号为基础，不仅要批判现代科学是什么，还要批判现代科学不是什么，但许多现代科学的支持者和普及者却声称现代科学是什么。现代科学并不是唯一合法的自然科学，而是一门自然科学，只有在其对已知对象和思维主体的性质的假设前提下才是合法的。穆斯林必须能够保持传统的伊斯兰知识空间，以便合法地延续与伊斯兰伦理相对应的伊斯兰现实本质观，同时不否认现代科学在其自身范围内的合法性。否则，无论穆斯林科学家祈祷多少次，伊斯兰知识宇宙的置换
by one drawn from modern science, while it may make Islamic countries rich and powerful, will destroy the hold of Islamic ethics upon the larger Islamic community, as one observes not only in the case of the Christian West, but also among those modernized Muslims who have abandoned most of their spiritual and ethical heritage in the name of ‘the scientific world-view’, propagated on the one hand by the now mostly defunct Marxism as a pseudo-religious slogan, on the other hand foisted as the flag which unifies so many secularists, humanists, and other antireligious forces in the West.
虽然现代科学可以使伊斯兰国家变得富强，但却会破坏伊斯兰伦理对广大伊斯兰社会的影响，这不仅体现在西方基督教国家，也体现在那些以 "科学世界观 "为名抛弃了大部分精神和伦理遗产的现代化穆斯林身上、科学世界观 "一方面被现已基本失效的马克思主义作为伪宗教口号进行宣传，另一方面又被当作团结西方众多世俗主义者、人文主义者和其他反宗教势力的旗帜。

And finally there is the most essential criticism concerning the at best neutral attitude of modern science concerning religion and the paramount role of science in creating a mental ambience from which God and the eschatological realities are absent and, therefore, finally ‘unreal’. Numerous Western writers have tried to show that science is not against religion and does not necessarily deny God, and many Muslims have claimed the same. But during most of these debates, religion has always been asked to reform itself or change its doctrines, especially its claims regarding knowledge of both supernatural and natural reality, with the result that four centuries after the rise of modern science, it is religion that is now marginalized, and not science. Occasionally Western theologians, usually in awe of modern science, point to this or that scientific discovery as conforming to a particular religious teaching, unaware of how dangerous it is to correlate that which possesses the character of absoluteness with a form of knowledge which is by definition, transient, although it does reflect certain metaphysical truths if seen from the metaphysical, and not simply scientific, point of view (Smith 1984). This type of shallow correlation is especially evident these days in what is now called cosmology in the West, which is nothing but the extrapolation of astrophysics, and which has nothing to do with cosmology as traditionally understood (Burckhardt 1987). For years, many theologians have been excited by the big bang theory which, they claim, accords with the biblical and even Qur’anic understanding of creation, and many symposia have been held on this matter. Meanwhile, many cosmologists are now beginning to deny the reality of the big bang theory itself.
最后，还有一个最重要的批评，即现代科学对宗教充其量只是持中立态度，科学在创造一种精神氛围方面起着至关重要的作用，在这种氛围中，真主和末世的现实是不存在的，因此，最终是 "虚幻的"。许多西方作家试图表明，科学并不反对宗教，也不一定否认真主，许多穆斯林也有同样的主张。但在这些争论中，宗教总是被要求自我改革或改变其教义，特别是关于超自然和自然现实知识的主张，结果是在现代科学兴起四个世纪后，现在被边缘化的是宗教而不是科学。西方神学家通常对现代科学心存敬畏，他们偶尔会指出这样或那样的科学发现与某一宗教教义相吻合，但他们没有意识到，将具有绝对性的知识与一种顾名思义是短暂的知识联系起来是多么危险，尽管如果从形而上学而非单纯的科学角度来看，这种知识确实反映了某些形而上学的真理（史密斯，1984 年）。这种肤浅的相关性在当今西方所谓的宇宙学中表现得尤为明显，而宇宙学不过是天体物理学的外延，与传统意义上的宇宙学毫无关系（布克哈特，1987 年）。多年来，许多神学家都对大爆炸理论感到兴奋，他们声称该理论符合《圣经》甚至《古兰经》对创世的理解，并就此召开了许多研讨会。与此同时，许多宇宙学家开始否认大爆炸理论本身的真实性。

The significant point here is that there must be a profound analysis and critique of modern science in its relation to religion from the Islamic point of view, and totally opposed to that enfeebled intellectual reaction which first accepts the theories, hypotheses, and even conjectures of modern science as being absolutely true, and then tries to torture this or that verse of the Noble Qur’an or a particular hadith to prove Islam’s conformity to this most transient form of knowledge, whose prestige emanates not from the illumination that it provides of the nature of reality, but from the fact that it leads to the acquiring of wealth and power over nature, as claimed by one of its founders, Francis Bacon. What is essential to show is that in modern science, the very ‘hypothesis’ of the existence of God is redundant to the system. One can be a famous physicist who is a devout Catholic, Jew, or Muslim, but also a renowned physicist who is an agnostic or atheist. The reality of God has had nothing to do with the system of modern science as seen by that science, and God has been called by some ‘an unnecessary hypothesis’. Today, the world-view of physics itself is changing, and
这里重要的一点是，必须从伊斯兰的观点出发，对现代科学与宗教的关系进行深刻的分析和批判，完全反对那种首先接受现代科学的理论、假设，甚至猜测为绝对真实的软弱无力的知识反应、现代科学的威望不是来自于它对现实本质的揭示，而是来自于它能够获得财富和支配自然的权力，正如其创始人之一弗朗西斯-培根所宣称的那样。需要说明的是，在现代科学中，上帝存在的 "假设 "本身对于科学体系来说就是多余的。一个人可以是虔诚的天主教徒、犹太教徒或穆斯林的著名物理学家，也可以是不可知论者或无神论者的著名物理学家。在现代科学看来，上帝的真实性与现代科学体系毫无关系，上帝被一些人称为 "多余的假说"。如今，物理学本身的世界观正在发生变化，而
some speak of the necessity of considering God and consciousness as fundamental to even quantum mechanics; but this view is still far from being acceptable to the majority of modern physicists, and the prevalent view taught as the only correct and legitimate form of knowledge is one from which God is simply absent, no matter how many modern scientists believe individually in him.
有些人谈到必须把上帝和意识视为量子力学的根本；但这种观点还远远不能为大多数现代物理学家所接受，而作为唯一正确和合法的知识形式而传授的普遍观点是，无论有多少现代科学家个人相信上帝，上帝根本就不存在。
How can Islam accept any form of knowledge that is not rooted in God and does not necessarily lead to Him? How can it explain the universe without even referring to the Transcendent Cause of all things, of which the Noble Qur’an speaks on almost every page? Traditional Islamic thought has provided many profound answers to such quandaries, while the contemporary Islamic world can be characterized as being particularly bereft of responses in the light of existing challenges which would come even close in depth to the answers provided by our ancestors. That is why, in fact, those scientists and thinkers in the West interested seriously in alternative views of reality are much more interested in the Muslim thinkers of old than in contemporary Muslim thinkers. There is no way to find a path toward a healthy relationship between Islam and modern science other than an in-depth critique of any system which claims knowledge of God’s creation, including modern science, from the Islamic point of view.
伊斯兰教怎么能接受任何不植根于真主、不一定通向真主的知识形式呢？尊贵的《古兰经》几乎每一页都提到了万物的超验根源，但伊斯兰教甚至都不提及它，又如何解释宇宙呢？传统的伊斯兰思想为这些难题提供了许多深刻的答案，而当代伊斯兰世界的特点是，面对现有的挑战，特别缺乏在深度上甚至接近我们祖先所提供答案的回应。事实上，这就是为什么西方那些对现实的另类观点感兴趣的科学家和思想家，对古代穆斯林思想家的兴趣远大于对当代穆斯林思想家的兴趣。要想在伊斯兰教与现代科学之间建立健康的关系，除了从伊斯兰教的角度深入批判任何声称了解真主创造的体系（包括现代科学）之外，别无他法。

For over a century, various Muslim leaders, whether they are religious or political, have pleaded for a rapid and complete absorption of modern Western science, occasionally adding a few pious remarks that this act must be combined with the preservation of Islamic ethics. There is, however, no possibility of absorbing modern science blindly without the greatest consequence for Islamic society. There can, of course, be the type of adoption based on blind emulation rather than judicious selection that one observes in many Islamic countries today, without such attempts to accept modern science in toto having led to any notable scientific activity and creativity which are Islamic, or to the complete absorption of the modern sciences. At best, it has led to contributions to the prevalent modern science by men and women who are Muslims, but whose Islamicity has had little to do with the science to which they have contributed. If there were to be a successful total absorption, however, the impact upon the very fibre of Islamic society would be much greater than what one sees today, precisely as a result of the current lack of total success in the carrying out of such a process.
一个多世纪以来，不同的穆斯林领袖，无论是宗教领袖还是政治领袖，都在恳求迅速、全面地吸收西方现代科学，并不时虔诚地补充几句，说这一行动必须与维护伊斯兰伦理相结合。然而，盲目吸收现代科学不可能不给伊斯兰社会带来最大的后果。当然，也有可能出现人们今天在许多伊斯兰国家看到的那种基于盲目效仿而非审慎选择的采用，但这种全盘接受现代科学的尝试并没有带来任何显著的伊斯兰科学活动和创造力，也没有完全吸收现代科学。充其量，这种尝试导致穆斯林男女对盛行的现代科学做出了贡献，但他们的伊斯兰性与他们所做出的科学贡献关系不大。然而，如果能够成功地完全吸收现代科学，那么对伊斯兰社会的影响将比今天所看到的要大得多，这正是由于目前在开展这一进程方面没有取得完全成功的结果。

The adoption of Western science can be carried out completely only by absorbing also its world-view, in which case the consequences for the Islamic view of reality, both cosmic and meta-cosmic, cannot be anything but catastrophic. Nor has it been
只有同时吸收西方科学的世界观，才能完全接受西方科学，而在这种情况下，伊斯兰的宇宙观和元宇宙观对现实的影响只能是灾难性的。伊斯兰教也没有
otherwise for other religions. Those who keep mentioning the case of Japan should look not only at the success of that nation scientifically and technologically, while some of its traditional institutions such as that of the Emperor have been preserved and people still continue to wear kimonos and use chop-sticks. The situation must be seen from the perspective of Buddhism and Shintoism and the spiritual havoc wreaked upon the Japanese religious tradition, causing a major social crisis to the extent that now some in Japan are speaking about the ‘re-Asianization’ of their country.
其他宗教则不然。那些不断提到日本的人不应该只看到这个国家在科技上的成功，而忽视了它的一些传统制度，如天皇制，人们仍然穿着和服，使用筷子。必须从佛教和神道教的角度来看待这种情况，以及日本宗教传统所遭受的精神浩劫，这种浩劫造成了重大的社会危机，以至于现在日本有些人在谈论他们国家的 "再亚洲化"。

What, then, is to be done? Digestion of any external substance for any living being involves both absorption and rejection. If we were to absorb all that we eat without rejecting some of it, we would die in a short time. The case of a living religion and civilization are similar, and, lest one forget, Islam is still a vital and living religion, and even the great civilization created by this religion, although partly destroyed not only by Europeans, but also by modernized Muslims themselves, is far from being defunct. Islam and Islamic civilization cannot adopt modern science seriously without rejection, as well as absorption, without what one might call judicious adaptation and absorption, based on the principles and nature of the living reality which is performing the act of adopting and absorbing.
那么，该怎么办呢？任何生物对外界物质的消化都包括吸收和排斥。如果我们只吸收所有的食物，而不拒绝其中的一部分，那么我们很快就会死亡。有生命力的宗教和文明的情况是相似的，而且，不要忘记，伊斯兰教仍然是一个有生命力的宗教，甚至这个宗教所创造的伟大文明，尽管不仅被欧洲人，而且被现代化的穆斯林自己摧毁了一部分，但还远远没有消失。伊斯兰教和伊斯兰文明不可能不加排斥地认真采用现代科学，也不可能不加吸收地认真采用现代科学，不可能根据正在进行采用和吸收的活生生的现实的原则和性质进行所谓的明智的调整和吸收。

If proof be necessary for such an obvious assertion, one needs only turn to the history of the Islamic world during the past century. Rabid modernism, blind adoration, and emulation of modern science have certainly not brought about a major scientific renaissance in the Islamic world. A kind of shallow scientism has produced a large number of scientists, and especially engineers, in the Islamic world, without spawning a scientific activity which would spring from the heart of Islamic civilization itself, from which many Western-trained Muslim students of modern science find themselves alienated. Those with personal piety take refuge in the great gift of faith (al-imān) and continue to pray and recite the Noble Qur’an, but intellectually they feel exiled from the traditional Islamic intellectual universe, which they then begin to criticize as not being really Islamic, thereby creating the cleavage in the Islamic intellectual world conspicuous today in so many Islamic countries. Moreover, this attitude toward Western science has helped to destroy much of the Islamic humanities, thereby creating a vacuum whose consequences are evident in many parts of dār al-islām.
如果有必要证明这一显而易见的论断，我们只需看看上个世纪伊斯兰世界的历史。狂热的现代主义、盲目崇拜和效仿现代科学，肯定没有给伊斯兰世界带来重大的科学复兴。一种肤浅的科学主义在伊斯兰世界造就了大批科学家，尤其是工程师，但却没有催生出源自伊斯兰文明核心的科学活动。那些怀有虔诚之心的人以伟大的信仰（al-imān）为庇护，继续祈祷和诵读尊贵的《古兰经》，但在思想上，他们感到自己被放逐出了传统的伊斯兰知识世界，于是他们开始批评传统的伊斯兰知识世界不是真正的伊斯兰，从而造成了今天在许多伊斯兰国家中伊斯兰知识世界的分裂。此外，对西方科学的这种态度还摧毁了大部分伊斯兰人文学科，从而造成了一种真空，其后果在 dār al-islām 的许多地方都很明显。

What is needed is the rediscovery and reformulation in a contemporary language of the Islamic world-view, within whose matrix alone can any foreign body of knowledge such as modern science be studied, criticized, and digested, and the elements alien to that world-view rejected. Moreover, this world-view, as far as the cosmos and the whole question of various scientific epistemologies are concerned, cannot simply be extracted from the Sacred Law, or al-Sharī ${}^{c}a$${}^{c}a$^(c)a{ }^{c} a, which embodies God’s Will for our actions in this world, nor even from Kalām, whose role has always been to protect the citadel of faith from rationalistic attacks, nor still from jurisprudence (al-fiqh) understood in its current sense rather than in its Qur’anic meaning. Rather, it must be drawn from the al-Haqiqah, which lies at the heart of the Noble Qur’an and Hadith as expounded and formulated by the traditional commentators, as well as Islamic metaphysics, cosmology, the doctrinal and
只有在伊斯兰世界观的框架内，才能研究、批判和消化任何外来的知识体系，如现代科学，并摒弃与伊斯兰世界观格格不入的内容。此外，就宇宙和各种科学认识论的整个问题而言，这种世界观不能简单地从体现真主对我们在这个世界上的行为的旨意的《圣法》（或 al-Sharī ${}^{c}a$${}^{c}a$^(c)a{ }^{c} a ）中提取，甚至也不能从卡拉姆（其作用一直是保护信仰堡垒免受理性主义的攻击）中提取，更不能从按其当前意义而非《古兰经》意义理解的法学（al-fiqh）中提取。相反，它必须来自传统注释者所阐述和表述的《古兰经》和圣训，以及伊斯兰形而上学、宇宙学、教义学和宗教学的核心内容--"哈基卡"（al-Haqiqah）。
intellectual aspects of Sufism, and the Islamic sciences themselves. ${}^3$${}^3$^(3){ }^{3} Only in this intellectual tradition, shunned by both the modernists and many of the so-called fundamentalists, can one rediscover the authentic Islamic world-view insofar as it pertains to the knowledge of nature, and in fact, the whole question of the levels of knowledge. Only with its help can Muslims really make their own any kind of foreign body of knowledge which claims to correspond to some aspect of reality without either being destroyed in the process or remaining simple copiers and emulators. The history of the Islamic world during the past two centuries offers many lessons if only one were to study it with the eye possessing correct vision or what the Qur’an calls al-baṣirah.
${}^3$${}^3$^(3){ }^{3} 只有在这一被现代主义者和许多所谓的原教旨主义者所回避的思想传统中，人们才能重新发现真正的伊斯兰世界观。 ${}^3$${}^3$^(3){ }^{3} 只有在现代派和许多所谓的原教旨主义者都避之唯恐不及的这一思想传统中，人们才能重新发现真正的伊斯兰世界观，因为它涉及到对自然的认识，实际上也涉及到整个知识层面的问题。只有在它的帮助下，穆斯林才能真正建立起自己的外来知识体系，这些知识体系声称与现实的某些方面相吻合，但在这一过程中要么被摧毁，要么成为简单的复制者和模仿者。伊斯兰世界过去两个世纪的历史为我们提供了许多经验教训，只要我们用正确的眼光或《古兰经》中所说的 "圣行"（al-baṣirah）去研究它。

The road to the achievement of an authentically Islamic science ${}^4$${}^4$^(4){ }^{4} is a long one, yet a road that must be traversed if the Islamic world is to remain Islamic and also create a science in conformity with its own ethos as it did 1,200 years ago. I will mention a few of the milestones on this long and arduous journey.
实现真正的伊斯兰科学 ${}^4$${}^4$^(4){ }^{4} 的道路是漫长的，然而，如果伊斯兰世界要保持其伊斯兰性，并像 1200 年前那样创造一门符合其自身精神的科学，这条道路就必须走完。我将提及这条漫长而艰辛的道路上的几个里程碑。
(1) The first necessary step is to stop the worship-like attitude towards modern science and technology which is prevalent today in much of the Islamic world, where one can detect a crass scientism, long rejected by many of the leading physicists and philosophers of science in the West itself, not only among modernists but also among certain of the juridically most conservative elements of Islamic society who, while rejecting all use of reason within Islamic thought, accept scientism with hardly any questioning. In fact, the very attack of such groups on the Islamic intellectual tradition during the past two centuries has done much to create a vacuum filled
(1) 第一个必要步骤是停止对现代科学技术的膜拜态度，这种态度如今在伊斯兰世界的许多地方都很普遍，在那里，我们不仅可以在现代主义者中间，而且还可以在伊斯兰社会中某些在法理上最保守的分子中间，发现一种被西方许多著名物理学家和科学哲学家长期摒弃的粗暴的科学主义，这些人一方面拒绝在伊斯兰思想中使用一切理性，另一方面却几乎不加任何质疑地接受科学主义。事实上，在过去的两个世纪中，这些团体对伊斯兰思想传统的攻击在很大程度上造成了一个真空，这个真空充满了

quickly by Western positivism and scientism, creating tensions between external piety and submission to scientism that are bound to have even more catastrophic consequences in the future than those we observe today.
西方实证主义和科学主义的迅速发展，造成了外在的虔诚和对科学主义的屈从之间的紧张关系，在未来必将产生比我们今天所看到的更加灾难性的后果。

This trend must be reversed, and the whole of modern science and technology be seen not with a sense of inferiority as if a frog were looking into the eyes of a viper, but from an independent Islamic world-view whose roots are sunk in Allah’s revelation and which could be compared to the case of an eagle who roams the horizons and studies the movements of the viper without being mesmerized by it. In light of this world-view, the whole notion of decadence in Islamic civilization, especially as far as it concerns the sciences, must be re-examined. The West must no longer dictate the criteria for renaissance, decadence, etc., on its own terms and identify scientific prowess purely and simply with civilization, conveniently forgetting that one can go to the Moon during the same time as teenagers are killing each other in the streets of the country which has sent the astronauts into outer space. Only by basing oneself on the authentic Islamic perspective can the inferiority complex so widespread among the so-called Muslim intelligentsia today be overcome, and the ground readied for creative scientific activity related to the Islamic world-view.
必须扭转这种趋势，不能以一种青蛙看毒蛇的自卑感来看待整个现代科学技术，而是要从独立的伊斯兰世界观出发，这种世界观的根基扎在安拉的启示之中，可以把它比作一只雄鹰，雄鹰遨游四海，研究毒蛇的动向，而不会被毒蛇迷住。鉴于这种世界观，必须重新审视伊斯兰文明的整个颓废概念，尤其是在科学方面。西方决不能再以自己的标准来决定复兴、颓废等的标准，不能再纯粹地将科学实力与文明相提并论，而轻易地忘记了在将宇航员送入外太空的国家的青少年在街头自相残杀的同时，人们也可以登上月球。只有立足于真正的伊斯兰视角，才能克服当今所谓穆斯林知识分子中普遍存在的自卑感，为开展与伊斯兰世界观相关的创造性科学活动奠定基础。
(2) There must be an in-depth study of the traditional Islamic sources, from the Noble Qur’an and Hadith to all the traditional works on the sciences, philosophy, theology, cosmology, and the like, to formulate the Islamic world-view and especially the Islamic concept of nature and the sciences of nature. This arduous and yet necessary task must be carried out within the framework of the Islamic intellectual tradition itself, and not simply by going to certain verses of the Sacred Book, often taken out of context, and interpreting them by ourselves, by a mind usually cluttered by ideas, issues, and ideologies as far removed from Islam as possible. Surely this is one of the reasons why the Noble Qur’an refers to guidance in these terms: ‘He leadeth astray whom He willeth and guideth whom He willeth’ (16.93).
(2) 必须深入研究伊斯兰教的传统资料，从尊贵的《古兰经》和《圣训》到科学、哲学、神学、宇宙学等方面的所有传统著作，以形成伊斯兰教的世界观，特别是伊斯兰教的自然观和自然科学。这项艰巨而又必要的任务必须在伊斯兰知识传统本身的框架内完成，而不是简单地从圣典中找出某些经文（这些经文往往断章取义），由我们自己来解释，我们的头脑中通常充斥着各种想法、问题和意识形态，尽可能地远离伊斯兰教。当然，这也是尊贵的《古兰经》中提到引导的原因之一：他想把谁引入歧途，就把谁引向歧途"（16.93）。

Men can be misled even in the reading of God’s Word if they are not guided by Him. How quaint at best, and worthless at worst, appear those interpretations of the Noble Qur’an and Hadith so prevalent today among a number of Muslims in the West, as well as among an army of modernized Muslims in the Islamic world itself. Only the revival of the traditional Islamic world-view can provide for Muslims an authentic alternative to the current Western world-view which is itself now undergoing profound transformations, and in a sense, dissolution rather than being itself a second-rate imitation of the Western view with a few Qur’anic verses interspersed to give such types of interpretations a ring of Islamic authenticity.
如果没有真主的指引，人们甚至在阅读真主的话语时也会被误导。今天，在西方的一些穆斯林中，以及在伊斯兰世界本身的现代化穆斯林大军中，流行着对尊贵的《古兰经》和圣训的解释，这些解释往好里说是多么陈腐，往坏里说是多么毫无价值。只有复兴传统的伊斯兰世界观，才能为穆斯林提供一个真正的选择，以替代当前的西方世界观，而当前的西方世界观本身正在经历深刻的变革，从某种意义上说，正在解体，而不是二流地模仿西方世界观，并在其中穿插一些《古兰经》经文，使这类解释具有伊斯兰的真实性。

The rediscovery of the authentic Islamic world-view, especially as it concerns the sciences of nature, also necessitates a deep study and understanding of the history of Islamic science to which any future authentic Islamic science must graft itself to become a new branch of a tree that has its roots in the Islamic revelation and a trunk and earlier branches which cover the span of fourteen centuries of Islamic history. Unfortunately, Muslims have not been as active as Western scholars in clarifying the history of Islamic science, and those who have done serious work have usually been
要重新发现真正的伊斯兰世界观，特别是涉及自然科学的世界观，还必须深入研究和了解伊斯兰科学史，未来任何真正的伊斯兰科学都必须嫁接到伊斯兰科学史上，成为一棵树上的新树枝，这棵树的根扎在伊斯兰启示中，树干和早期的树枝涵盖了十四个世纪的伊斯兰历史。遗憾的是，穆斯林在厘清伊斯兰科学史方面并不像西方学者那样积极，那些认真工作的学者通常是
influenced by the Western understanding of the role of Islamic science in the history of Western science, and the positivistic understanding of the history of science in general as it developed in the West early this century, an interpretation which has been challenged even by some Western scholars of this discipline (for example, Jaki 1978: 3 ff .). As in so many other fields, the agenda in this domain for Muslims has been prepared by Western sources, even in the crucial field of Islamic science. Whatever the interest of the West might be in the history of Islamic science as a chapter in the development of its own science, the interest of Muslims cannot but be to understand the long development of science in Islamic civilization in relation to the Islamic revelation and other elements of the Islamic intellectual tradition. Islamic science must be seen and studied from the Islamic point of view, and appreciated for its achievements and not simply because of its role in the sciences of another civilization, no matter how important that role is and how much it needs to be emphasized today. In the same way that there must be a proper Islamic philosophy of science, so must there be also an Islamic history of Islamic science and even history of science in general with its own methodologies, definitions, and purposes while integrating all non-Muslim scholarship on this subject which is of a positive quality from the scholarly, historical, and philosophical points of view. ${}^5$${}^5$^(5){ }^{5}
西方对伊斯兰科学在西方科学史中的作用的理解，以及本世纪初西方对科学史的实证主义理解，都对伊斯兰科学产生了影响。与许多其他领域一样，穆斯林在这一领域的议程也是由西方人制定的，甚至在伊斯兰科学这一关键领域也是如此。无论西方对伊斯兰科学史作为其自身科学发展的一个篇章有多大兴趣，穆斯林的兴趣不能不在于理解伊斯兰文明中与伊斯兰启示和伊斯兰知识传统的其他要素相关的科学的长期发展。必须从伊斯兰的角度来看待和研究伊斯兰科学，欣赏它的成就，而不仅仅是因为它在另一种文明的科学中的作用，无论这种作用有多么重要，今天有多么需要强调。同样，必须有适当的伊斯兰科学哲学，也必须有伊斯兰科学史，甚至一般的科学史，有自己的方法、定义和目的，同时整合有关这一主题的所有非穆斯林学术研究，这些学术研究从学术、历史和哲学的角度来看都具有积极的质量。 ${}^5$${}^5$^(5){ }^{5}
(3) A larger number of Muslim students should be allowed to study at the highest level the modern sciences, especially the basic sciences or what the West calls pure science. In the Islamic world today we have a large number of doctors and engineers in comparison to those who have studied the pure and theoretical aspects of sciences, such as physics, chemistry, and biology, and who also work at the frontiers of these disciplines where alone profound theoretical transformations can be brought about. Those who speak with such gusto about the necessity of cultivating science and technology do not always realize that what is important is to also train scientists to practise the kind of science that has no immediate utility, without which, even in the field of modern science and technology, Muslims will always be at the receiving end and must of necessity remain satisfied with a few crumbs from the table of Western science and technology.
(3) 应允许更多的穆斯林学生学习最高水平的现代科学，特别是基础科学或西方所说的纯科学。在当今的伊斯兰世界中，医生和工程师的数量要多于那些学习物理学、化学和生物学等纯科学和理论方面的人，而且他们还在这些学科的前沿工作，只有在这些学科的前沿才能实现深刻的理论变革。那些津津乐道地谈论培养科学技术的必要性的人并不总是意识到，重要的是还要培养科学家去实践那种没有直接效用的科学，否则，即使在现代科学技术领域，穆斯林也将永远处于被动地位，不得不满足于从西方科学技术的餐桌上得到一些面包屑。

In contrast to what many have said about our being opposed to the cultivation of Western science, we have never advocated something which, in any case, is not a possibility at this moment of history. Rather, our proposal has been to master in the best manner modern science while criticizing its theoretical and philosophical bases, and then through the mastery of these sciences, to seek to Islamicize science by taking future steps within the Islamic world-view and distinguishing what is based upon scientific ‘facts’ from how that is interpreted philosophically, such as
许多人说我们反对培养西方科学，与此相反，我们从未提倡过这样的事情，无论如何，这在当前的历史时刻是不可能的。相反，我们的建议是以最好的方式掌握现代科学，同时批评其理论和哲学基础，然后通过掌握这些科学，寻求将科学伊斯兰化，在伊斯兰世界观的范围内采取未来的步骤，并将科学 "事实 "与哲学解释区分开来，如

the stratigraphical structure of the Himalayas or the geometry of a crystal from hypotheses parading as scientific facts, such as Darwinian evolution. We have never preached ignorance, especially for a religion such as Islam which, based upon knowledge, must confront any other school or mode of thought which lays claim to the knowledge of reality. How sad it is, in fact, that in many Islamic countries ruled by powers which claim to be great patrons of modern science, the general quality of education has declined in so many fields during the twentieth century, as a cursory study of such major universities of the earlier days as the University of the Punjab, Aligarh, and Cairo University reveals. It is impossible to understand, criticize, integrate, or transcend any form of science without deep knowledge of it. No amount of sloganeering and emotional outbursts can replace knowledge, whose primacy the Noble Qur’an confirms in the famous verse, ‘Are they equal-those who know and those who do not know?’ (39.9).
我们从不宣扬无知，尤其是像伊斯兰教这样的宗教。我们从不宣扬无知，尤其是像伊斯兰教这样的宗教，它以知识为基础，必须与任何声称了解现实的其他学派或思想模式对抗。事实上，正如对旁遮普大学、阿里格尔大学和开罗大学等早期主要大学的粗略研究所揭示的那样，在许多自称是现代科学伟大赞助者的大国统治下的伊斯兰国家，二十世纪许多领域的教育质量普遍下降，这是多么可悲的事情。没有对科学的深刻了解，就不可能理解、批判、整合或超越任何形式的科学。再多的口号和情绪宣泄也无法取代知识，尊贵的《古兰经》在著名的经文 "难道他们是平等的--知道的人和不知道的人"（39.9）中确认了知识的首要地位。

No one working in an inorganic chemistry lab can follow a formula of doing Islamic science rather than pursuing the chemistry established by Boyle, Lavoisier, and later modern chemists. But physicists and chemists working at the boundaries of those sciences and imbued with not only piety but also knowledge of the Islamic world-view, could transform this science in the direction of an Islamic science of materials in the same way that with a new world-view or paradigm based on rationalism, empiricism, and secularism, seventeenth-century chemists created the new chemistry upon the cadaver of the long tradition of alchemy, whose inner meaning they did not even comprehend. In any case, any hope of opening a new chapter in the history of Islamic science which could integrate what can be integrated from modern science without causing the death of the Islamic view of the cosmos, must rely upon those who, being deeply rooted in the Islamic world-view, also know the modern sciences at their highest level without having become swallowed up and absorbed by the philosophical presumptions and secularist outlook of these sciences.
任何在无机化学实验室工作的人都无法遵循伊斯兰科学的公式，而不是追求波义耳、拉瓦锡和后来的现代化学家所建立的化学。但是，在这些科学领域工作的物理学家和化学家不仅虔诚，而且还了解伊斯兰世界观，他们可以将这门科学向伊斯兰材料科学的方向转变，就像十七世纪的化学家以理性主义、经验主义和世俗主义为基础的新世界观或范式，在炼金术悠久传统的尸体上创造了新化学一样，他们甚至不了解炼金术的内在含义。无论如何，要想在伊斯兰科学史上翻开新的篇章，整合现代科学中可以整合的内容，同时又不导致伊斯兰宇宙观的消亡，就必须依靠那些深深扎根于伊斯兰世界观的人，他们也了解现代科学的最高水平，同时又没有被这些科学的哲学预设和世俗主义观点所吞噬和吸收。

As for those Muslims who are scientists but not functioning at the boundary of their science, they can at least point out the theoretical limitations of their science, the danger of scientism, the divorce of modern science from ethics and the necessity for Muslims to emphasize the significance of ethics as much as possible, and the crisis that the blind applications of their and other branches of modern science have caused in man’s relationship with nature and in the harmony of nature itself. They can also point to all phenomena as $\overline{a}y\overline{a}t$$\overline{a}y\overline{a}t$bar(a)y bar(a)t\bar{a} y \bar{a} t of God, with a significance beyond their material reality (see Kirmani 1992, where he deals with this and certain other issues raised in this paper; see also his 1989). How paradoxical it is that while many Muslim political thinkers decry the fact that Muslims are so-called behind Western science and technology, the Islamic world is catching up and even equals or surpasses many areas of the West in its destruction of the natural environment, which is the direct consequence of the application of modern technology. Although this is a story for another day, one can hardly refrain from mentioning how important it is for Muslim thinkers, including scientists, to revive the authentic Islamic view of nature even before the act of the complete integration of modern science into the Islamic
至于那些身为科学家但不在其科学领域工作的穆斯林，他们至少可以指出其科学在理论上的局限性、科学主义的危险、现代科学与伦理学的脱离以及穆斯林尽可能强调伦理学意义的必要性，以及盲目应用其科学和其他现代科学分支对人与自然的关系以及自然本身的和谐所造成的危机。他们还指出，所有现象都是上帝的 $\overline{a}y\overline{a}t$$\overline{a}y\overline{a}t$bar(a)y bar(a)t\bar{a} y \bar{a} t ，其意义超越了物质现实（见 Kirmani 1992，他在该文中论述了这一问题和本文提出的其他一些问题；另见他的 1989）。在许多穆斯林政治思想家谴责穆斯林所谓的落后于西方科学技术的同时，伊斯兰世界却在迎头赶上，甚至在破坏自然环境方面与西方许多地区不相上下甚至有过之而无不及，而这正是现代技术应用的直接后果。虽然这是后话，但我们不能不提到，穆斯林思想家，包括科学家，甚至在现代科学完全融入伊斯兰之前，恢复真正的伊斯兰自然观是多么重要。
world-view takes place (see my ‘Sacred Science and the Environmental Crisis-An Islamic Perspective’, in 1993b; see also Khalid and O’Brien 1992). It is the duty of Muslim scientists dedicated to Islam to point out to Islamic society at large the real dangers which the whole globe faces as a result of the application of a science divorced from ethics, on the one hand, and forgetful of God, on the other.
伊斯兰世界观的形成（见 1993b 中我的《神圣科学与环境危机--伊斯兰的视角》；另见 Khalid 和 O'Brien 1992）。献身于伊斯兰教的穆斯林科学家有责任向整个伊斯兰社会指出，由于应用了脱离伦理道德和遗忘真主的科学，全球面临着真正的危险。

It is they who, along with other Islamic thinkers, must help open up a place in the current Islamic mental space for the realization of other possibilities for the studying of nature, especially the Islamic way, by pointing to the fact that modern science is a double-edged sword. It performs ‘miracles’ in medicine, while facilitating the death of millions of the unborn to which such a Western authority as the late Pope was referring when he spoke of the spread of the ‘culture of death’ in the West. It has brought about many successes in agricultural production, while being directly or indirectly the cause of many more mouths to feed. It has purified the water of the cities in the West, while causing the pollution of their air. And this is not even a question of a balancing act, for if things continue as they are today, there may be no human beings around during the next century to praise the glories of modern science. Such a tragedy could occur not only from science enabling man to transform his dagger into a nuclear bomb without having gained any greater control over his passions, the nafs al-ammärah of the Noble Qur’an, but even more so from the so-called peaceful use of the applications of modern science which, combined with human greed, that is not the monopoly of any one people, are waging a most relentless war upon the very natural environment created by God which nurtures us and which has enabled us to live as human beings until now.
正是他们和其他伊斯兰思想家必须指出现代科学是一把双刃剑这一事实，从而帮助在当前的伊斯兰精神空间中开辟一席之地，实现研究自然的其他可能性，特别是伊斯兰方式。它在医学上创造了 "奇迹"，同时也助长了数百万未出生婴儿的死亡，已故教皇这样的西方权威人士在谈到 "死亡文化 "在西方的传播时曾提到过这一点。它为农业生产带来了许多成功，同时也直接或间接地导致更多的人需要吃饭。它在净化西方城市水质的同时，也造成了城市空气的污染。这甚至不是一个平衡的问题，因为如果事情继续像今天这样发展下去，在下个世纪可能就没有人类来赞美现代科学的辉煌了。这样的悲剧不仅可能发生在科学使人类在没有更好地控制自己的激情（即《古兰经》中的 "无欲"）的情况下将匕首变成核弹上，而且更可能发生在所谓的和平利用现代科学的应用上，这些应用与人类的贪婪（这并不是任何一个民族的专利）相结合，正在对真主创造的、养育我们并使我们能够作为人类生活至今的自然环境发动一场最无情的战争。
(4) Another important step is to revive traditional Islamic sciences whenever and wherever possible, especially in such fields as medicine, pharmacology, agriculture, and architecture. Such an act would not only give greater confidence to Muslims in their own culture, but would also have immense social and economic consequences. Moreover, it would remove to some extent the monopolistic claims of modern science and technology. Even in North America and Europe, non-Western forms of medicine are spreading rapidly, including acupuncture and Ayurvedic medicine. How strange it is that Islamic medicine, one of the richest in the world, is still absent from the scene, disdained most of all by the majority of physicians from the Islamic world itself! But certain realities cannot be denied forever. At last, an association for Islamic medicine is being created in North America by Muslim physicians, and one hopes that this will cause those who are forever mesmerized by what is going on in the West to begin to take the traditional Islamic sciences more seriously. In this domain, in fact, Pakistan and the Muslims of India, who have kept Islamic or so-called Yūnānī medicine alive to this day, and such successful institutions as the Hamdard centres in Karachi and Delhi should serve as models for other Muslim lands. One can hardly overemphasize the importance of the role of the revival of the traditional Islamic sciences in dār al-islām in creating a bridge between the traditionally learned scholars and practitioners of modern science and as one of the major means of reviving the function of science within the Islamic intellectual universe.
(4) 另一个重要步骤是尽可能恢复伊斯兰传统科学，特别是在医学、药理学、农业和建筑学等领域。这样做不仅能增强穆斯林对自身文化的信心，还将产生巨大的社会和经济影响。此外，它还将在一定程度上消除现代科学技术的垄断要求。即使在北美和欧洲，包括针灸和阿育吠陀医学在内的非西方医学形式也在迅速传播。奇怪的是，作为世界上最丰富的医学之一，伊斯兰医学却仍然缺席，尤其是被伊斯兰世界本身的大多数医生所蔑视！但是，我们不能永远否认某些现实。终于，穆斯林医生在北美成立了一个伊斯兰医学协会，人们希望这将使那些永远被西方所发生的一切所迷惑的人们开始更加认真地对待传统的伊斯兰科学。事实上，在这一领域，巴基斯坦和印度穆斯林将伊斯兰医学或所谓的 "优尼医学 "传承至今，卡拉奇和德里的哈姆达德中心等成功机构应成为其他穆斯林国家的典范。在 dār al-islām 中复兴伊斯兰传统科学，在传统学者和现代科学从业者之间架起一座桥梁，是在伊斯兰知识界恢复科学功能的主要手段之一，其重要性怎么强调都不为过。