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C. Snouck Hurgronje (1857?1936) was a famous Dutch orientalist as well as the main architect of the Dutch colonial policy towards三Snouck Hurgronje（1857？1936年）是荷兰著名的东方学家，以及荷兰的殖民地政策的主要设计师走向 Islam伊斯兰教 in Indonesia, which, under his directions, was much more interfering in the internal affairs of the Muslims than the British policy in the Indian sub-continent.在印度尼西亚，其中，在他的指示，但更加干涉穆斯林的内部事务，除在印度次大陆英国的政策。

In those days when colonialism and slavery used to be justified by在这些时候殖民主义和奴隶制度是合理的使用由天 Christianity基督教 , the general attitude of Europeans, and especially the Christian missionaries, was predominantly contemptuous in regard to the affairs of their colonial subjects, their religion and civilization. ，欧洲人的一般态度，尤其是基督教传教士，主要是考虑到在蔑视他们的殖民地子民，他们的宗教和文明的事务。

In that age of empire and mission, Hurgronje?s writings on Islam show a rare specimen of (comparative) objectivity and honesty.在那个帝国和使命，Hurgronje年龄？关于伊斯兰教的著作显示了（相对）客观和诚实的珍品。 He is at some pains to defend the genuinely praiseworthy elements of Islam from the unjustified criticism of the Christian missionaries, as well as from the distortions of some of the Muslim scholars alike.他是捍卫从基督教传教士无理批评伊斯兰教的真正值得称赞的元素，以及从对一些穆斯林学者都在一些痛苦的扭曲。

His writings, however, were a product of his age and need to be studied today while keeping in mind his position as the highest advisor to the colonial Dutch government, and that his foremost objective was the safeguarding the interests of the Dutch in her Muslim colonies.他的著作，但是，他是一个时代的产物，需要加以研究，同时考虑到他今天的最高顾问，荷兰殖民政府的立场，并认为他的首要目标是维护其穆斯林在荷兰的殖民地利益。 This consideration has obvious effects on his objectivity.这种考虑对他的客观效果明显。

The following extract of his is concerning the Hajj, presented here for the information of the readers:以下摘录的是关于他的朝圣，这里为读者的信息：

In Mecca yearly two or three hundred thousand Moslims from all parts of the world come together to celebrate the hajj, that curious set of ceremonies of pagan Arabian origin which Mohammed has incorporated into his religion, a durable survival that in Isl?m makes an impression as singular as that of jumping processions in Christianity.在麦加每年2或300000 Moslims来自世界各地的朝圣，共同庆祝，这对异教的起源是阿拉伯穆罕默德纳入了他的宗教，持久生存的仪式中处于什么奇怪的设置？米，使一个印象像在跳基督教游行是单数。

Mohammed never could have foreseen that the consequence of his concession to deeply rooted Arabic custom would be that in future centuries Chinese, Malays, Indians, Tatars, Turks, Egyptians, Berbers, and negroes would meet on this barren desert soil and carry home profound impressions of the international significance of Isl?m.穆罕默德从来没有可以预见的是，他的让步而受到根深蒂固的阿拉伯习俗将在未来几个世纪中，马来人，印度人，鞑靼人，土耳其人，埃及人，柏柏尔人，黑人和会满足于这个贫瘠的沙漠土壤和深刻的印象带回家对地浸国际意义？米

Still more important is the fact that from all those countries young people settle here for years to devote themselves to the study of the sacred science.但更重要的是，所有这些国家的年轻人在这里定居多年献身于科学研究的神圣。 From the second to the tenth month of the Mohammedan lunar year, the Haram, ie, the mosque, which is an open place with the Ka'bah in its midst and surrounded by large roofed galleries, has free room enough between the hours of public service to allow of a dozen or more circles of students sitting down around their professors to listen to as many lectures on different subjects, generally delivered in a very loud voice.从到伊斯兰教阴历年第10月份的第二个，是圣地，即清真寺，它是一个中间Ka'bah在其开放的地方，大屋顶画廊包围，有市民之间的自由空间足够的时间服务于12个或更多的学生坐在一起界的教授，听取了让尽可能多的讲座，不同科目，一般在一个非常响亮的声音传递。

Arabic grammar and style, prosody, logic, and other preparatory branches, the sacred trivium; canonic law, dogmatics, and mysticism, and, for the more advanced, exegesis of Qor?n and Tradition and some other branches of supererogation, are taught here in the mediaeval way from mediaeval text-books or from more modern compilations reproducing their contents and completing them more or less by treating modern questions according to the same methods.阿拉伯语语法和风格，韵律，逻辑和其他筹备分行，神圣的文法，修辞，轮唱的法律，教义，和神秘主义，并为更先进，版本QoR注释？n和传统的额外的努力和其他一些部门，都在这里教在从中世纪文字图书或复制它们的内容更现代化的汇编和中世纪的方式完成他们或多或少的问题来对待现代按照同样的方法。

It is now almost thirty years since I lived the life of a Meccan student during one university year, after having become familiar with the matter taught by the professors of the temple of Mecca, the Haram, by privately studying it, so that I could freely use all my time in observing the mentality of people learning those things not for curiosity, but in order to acquire the only true direction for their life in this world and the salvation of their souls in the world to come.现在是近30年来，我住在一所大学一年的学生生活的麦加后成为了由麦加的圣地，寺院的教授任教，熟悉内情的私人研究它，这样我可以自由地使用观察学习这些东西不是人好奇的心态我所有的时间，但为了获得唯一的生活在这个世界上和在世界上真正的灵魂得救的方向来。

For a modern man there could hardly be a better opportunity imagined for getting a true vision of the Middle Ages than is offered to the Orientalist by a few months' stay in the Holy City of Isl?m.对于现代人很难有一个更好的机会得到一个中世纪的真实视力比提供的数个月的地浸圣城留下来的东方想像？米 In countries like China, Tibet, or India there are spheres of spiritual life which present to us still more interesting material for comparative study of religions than that of Mecca, because they are so much more distant from our own; but, just on that account, the Western student would not be able to adapt his mind to their mental atmospheres as he may do in Mecca.在像中国，西藏，印度等国家或有灵性生活，目前我们仍比麦加的宗教比较研究更有趣的材料领域，因为它们是从我们自己这么多遥远，但是，只要该帐户，西方的学生将无法适应他的决心，因为他的心理气氛，可在麦加。 No one would think for one moment of considering Confucianism, Hinduism, or Buddhism as specially akin to Christianity, whereas Isl?m has been treated by some historians of the Christian Church as belonging to the heretical offspring of the Christian religion.没有人会认为一个时刻，考虑作为特别类似于基督教儒教，印度教，佛教，而我们处于什么阶段或，？米已被作为属于基督教的邪教后代一些基督教教会历史学家对待。 In fact, if we are able to abstract ourselves for a moment from all dogmatic prejudice and to become a Meccan with the Meccans, one of the “neighbours of Allah,” as they call themselves, we feel in their temple, the Haram, as if we were conversing with our ancestors of five or six centuries ago.事实上，如果我们能够抽象自己一会儿从所有偏见和教条，成为与Meccans，对真主的“邻居之一，”一麦加，他们自称，我们在他们的寺庙，在圣地，因为觉得如果我们与我们的祖先五，六世纪前的交谈。 Here scholasticism with a rabbinical tint forms the great attraction to the minds of thousands of intellectually highly gifted men of all ages.这里有一个犹太教色彩士林形成巨大的吸引力，以高度的智力天赋的数千名各种年龄的人的头脑中。

The most important lectures are delivered during the forenoon and in the evening.最重要的是发表演讲，在午前和傍晚。 A walk, at one of those hours, through the square and under the colonnades of the mosque, with ears opened to all sides, will enable you to get a general idea of the objects of mental exercise of this international assembly.在这些时间一走，穿过广场，并根据该清真寺的柱廊与开放的耳朵，给所有各方，将使你获得了这一国际大会的精神行使对象的总体思路。

Here you may find a sheikh of pure Arab descent explaining to his audience, composed of white Syrians or Circassians, of brown and yellow Abyssinians and Egyptians, of negroes, Chinese, and Malays, the probable and improbable legal consequences of marriage contracts, not excepting those between men and genii; there a negro scholar is explaining the ontological evidence of the existence of a Creator and the logical necessity of His having twenty qualities, inseparable from, but not identical with, His essence; in the midst of another circle a learned muft?在这里你可以找到一个纯粹的阿拉伯血统的酋长解释他的听众，白叙利亚人或切尔克斯棕色和黄色阿比西尼亚和埃及人的黑人，华人，组成，马来人，婚姻的合同可能和不可能的法律后果，而不是例外这些男女之间的魔鬼;有黑人学者解释了一个造物主的存在和他有20素质，不可分割的，但不等同于他的本质的逻辑必然性本体论的证据;在另一圈中一个教训muft？ of indeterminably mixed extraction demonstrates to his pupils from the standard work of al-Ghaz?li the absolute vanity of law and doctrine to those whose hearts are not purified from every attachment to the world.混合提取的indeterminably演示给他的学生从基地Ghaz标准工作？里的法律和原则，以绝对的虚荣心那些不是从每一个附件净化世界的心。

Most of the branches of Mohammedan learning are represented within the walls of this temple by more or less famous scholars; and still there are a great number of private lectures delivered at home by professors who do not like to be disturbed by the unavoidable noise in the mosque, which during the whole day serves as a meeting place for friends or business men, as an exercise hall for Qor?n reciters, and even as a passage for people going from one part of the town to the other.对伊斯兰教的学科，大部分的代表在这个寺庙的墙壁由或多或少著名学者，以及仍然有大量的私人在家交付教授谁不喜欢受到噪音的干扰不可避免讲座清真寺，在整一天，一对男女朋友的聚会场所或业务服务，作为一个版本QoR行使大厅？ñ诵读，甚至作为一个从一个城市到另一部分人会通过。

In order to complete your mediaeval dream with a scene from daily life, you have only to leave the mosque by the B?b Dereybah, one of its twenty-two gates, where you may see human merchandise exhibited for sale by the slave-brokers, and then to have a glance, outside the wall, at a camel caravan, bringing firewood and vegetables into the town, led by Beduins whose outward appearance has as little changed as their minds since the day when Mohammed began here to preach the Word of Allah.为了完成每天的生活场景从中世纪的梦想，你只要离开了B清真寺吗？B Dereybah，它的一个22门，在那里你可以看到人的商品出售展出奴隶经纪，然后有一个一目了然，外墙面，在骆驼商队，使该镇木柴和蔬菜，其外观由贝都因少了他们的头脑改变，因为那一天穆罕默德开始在这里鼓吹领导的话语真主。

Extract taken from: Mohammedanism , Chapter iv: “Islam and Modern Thought”, New York: GP Putnam's Sons, 1937. 提取来自： 伊斯兰教 ，第四章：“伊斯兰教与现代思想”，纽约：大奖赛普特南的儿子，1937年。