思想是关于某个被感知的具体现实的表达，这一现实可以是外在的，也可以是存在于头脑中被设想出的现实。所谓存在于外部，是指对某一具体现实作出判断，并以表达方式中的任何一种将这一判断表达出来。因此，如果一个人理解或认识到这一思想的含义，换言之，他理解了被判断的那一现实，判断已被完善地施加于该现实之上，并且通过将思想运用于其现实而获得了肯定，那么这一思想就会成为与该现实相关联的行为的调节者。换言之，思想已被理解，并已在运用中得到肯定，因此这一思想便成为了一个概念。然而，如果他没有理解其含义，或者没有发生肯定（Tasdeeq），那么这一思想或其表达仅仅作为信息储存在大脑中。当与之相应的某一现实出现或与之相对立时，人可能会需要这些信息。但是，如果这一表达或措辞没有对应的现实，或者无法设想它具有现实，或者不可能为它设想出一个现实，那么这一表达所代表的便不过是虚构、幻想和神话。

Thoughts are an expression about a specific sensed reality that is external or a reality that is envisioned in the mind. Being present externally means that it is a judgment upon a specific reality that expresses it by any means from amongst the means of expression. So if he comprehends or realises the meaning of this thought, in other words he comprehends the reality that has been judged upon and the judgement has been applied upon it perfectly and affirmation has resulted via the application of the thought upon its reality, then this thought would become the regulator of the behaviour that is linked to that reality. In other words the comprehension of the thought has occurred and it has been affirmed (in application) and as such the thought would have become a concept. However if he was not to comprehend its meaning or affirmation (Tasdeeq) does not occur then this thought or this expression of the thought remains merely as information that is stored in the brain. The human may then require this (information) when a certain reality for it comes into being or opposes it. However if the expression or wording does not have a reality or cannot be conceived to have a reality, or it is not possible to envisage a reality for it, then this expression would represent no more than fiction, illusions and myths.

以下概括地呈现了人类所掌握的知识体系：

The following represents in summary the collections of knowledge that the human possesses:

a) 对某事物真实情况的认识，已被真正理解，并以确定的方式加以肯定和信守，即将这一认识决定性地应用于其真实情况之上。换言之，就这一认识（Ma'rifah）应用于其真实情况而言，已达到确信，而这种确信建立在理性（智力）证据（Daleel 'Aqli）之上，即人的心智通过将这一认识不可避免地应用于其真实情况而作出的判断。这种判断既可以是心智（理智）的直接判断，就像人们对可感知、可触及之事物的存在所作的判断那样。

a) Knowledge that he has comprehended its reality in a true manner and it has been affirmed and believed in, by the application of that knowledge upon its reality, in a decisive way. In other words certainty has been attained in relation to the application of that knowledge (Ma’rifah) upon its reality which has been built upon rational (intellectual) evidence (Daleel ‘Aqli) i.e. the judgement of the human mind that has occurred by the inevitable application of this knowledge upon its reality. This can occur either by a direct judgement from the mind (intellect) like the judgment that is made upon sensed and tangible matters in regards to their existence.

基本的阿qīdah(信仰)思想属于这一类,例如对真主的信仰、《古兰经》是真主的言语的信念、穆罕默德ﷺ是真主的先知的信念,以及对前定(al-Qadaa Wa-l-Qadr)的信仰;还有那些与我们所接触的、可感知的、真实存在的事物相关的思想。

Fundamental Aqeedah thoughts fall into this category like the belief in Allah, that the Qur’aan is the speech of Allah, the belief that Muhammad (saw) is the Prophet of Allah (swt) and the belief in Al-Qadaa Wa-l-Qadr, or thoughts that are related to sensed and tangible things that we interact with which exist.

或者，它可以是一种理性或智识上的判断，这种判断源自经过理智（'Aql，心智/理性）确认其来源可靠的传闻证据（Daleel Naqli），例如那些不属于感官范畴的信仰层面的思想，如对天使、复活、天堂、火狱和清算日的信仰，以及其他信条；或者是心智确信无疑、无法证伪或否认的信息，例如Mutawaatir的叙述性（Khabariy）经文。

Or it can be a rational or intellectual judgement that is derived from a Daleel Naqli (Transmitted evidence) which has been confirmed in origin by the ‘Aql (mind/intellect) like the thoughts of the Aqeedah that do not fall under the senses such as the belief in angels, the resurrection, Jannah, the fire and the Day of account amongst other beliefs or information that the mind decisively has certainty in and is impossible to falsify or deny like the Mutawaatir informative (Khabariy) texts.

b) 还有第二个层次的知识，即已被确认并信受、且其实质已被理解的知识。然而，这种信受中仍含有一些疑虑，尚未达到确信（Yaqeen）的程度。因此，“Aql”（心智/理智）对所传递给它的内容并非确定无疑，也就无法否认出错、遗忘的可能性，或所传之言可能包含不止一种含义的可能性。于是，它便满足于在经文所允许的诸种含义中，权衡取其一。这适用于沙里叶（Shar'iyah）的各类概念（Mafaaheem），适用于源自孤证（Aahaad）传述的阿qeedah知识，适用于源自详细证据的沙里叶裁决，也适用于历史、语言学及其他正确理解需要通过权衡而定的领域的知识。

b) There is a secondary level of knowledge which is the knowledge which has been affirmed and believed in and its reality has been comprehended. However this belief contains some doubt and has not reached the level of Yaqeen (certainty). So the ‘Aql (mind/intellect) is not decisively certain about that which has been transmitted to it and as such it is not able to deny the possibility of error, forgetfulness or that what has been transmitted to him can hold more than one possible meaning. Therefore he suffices by outweighing one of its meanings that the text allows and this applies to the concepts (Mafaaheem) of the Shar’iyah, knowledge of the Aqeedah that is derived from Aahaad (single line) narrations, the Shar’iyah rulings that are derived from the detailed evidences or knowledge related to history, linguistics and other areas in which the correct understanding is outweighed.

c) 一种知识，其实质尚未被完全理解，或其应用于现实的范围尚未被完全理解或领会。这意味着头脑能够设想它具有某种现实，并能将其应用于这一现实。因此，它是一个Fikrah（思想），即对某一特定或具体现实的判断；然而，对它的Tasdeeq（肯定/信服）并未发生，也就是说，关于它应用于该现实的肯定尚未形成。这类思想在人类生活的历史进程中大量出现，而地理和天文学方面的知识，在肯定与相信或不相信的程度上是相当的，此类知识及其同类都属于思想。这意味着它们是对某一特定现实的判断，而当获得能够证实这些思想及其应用于其现实的正确性的证据时，其中的每一方面知识便转化为Mafhoom（概念）。这些证据可以是'Aqliy的，例如目睹某一事物或事情；也可以是Naqliy（传述的），即我们信任传授某事知识的人的诚实。

c) A type of Knowledge where its reality has not been fully comprehended or the extent of its application upon the reality has not been fully conceived or comprehended. This means that the mind is able to envisage that it has a reality and can apply it upon this reality. It is therefore a Fikrah (thought) i.e. a judgment upon a particular or specific reality however the Tasdeeq (affirmation/belief) does not occur in regards to it which means that the affirmation has not occurred in relation to its application upon that reality. These types of thoughts occur very numerously throughout the course of the history of human life in general and knowledge related to Geography and Astronomy are equal in terms of affirmation and belief and not believing and the like of this type of knowledge represents thoughts. This means they are judgements upon a particular reality and every aspect of knowledge within them transforms into a Mafhoom (concept) when evidence is obtained that confirms the correctness of these thoughts and their application upon their realities. This is whether the evidence is ‘Aqliy like witnessing or seeing a thing or matter, or if it is Naqliy (transmitted) when we trust the truthfulness of the one who has transmitted the knowledge of a matter to us.

d) 一种知识，其实质未被完全理解，或者它并不适用于其所描述的现实，这类知识仅作为信息留存于头脑之中。因此，它们不会带来提升，因为它们已经变成了人在特定情境中可能需要的思想或概念，例如用来证实其谬误或揭示其错误。这就像关于资本主义意识形态、自由、民主或共产主义等方面的知识，它们仅仅代表信息而已。

d) A type of knowledge where its reality is not fully comprehended or it does not apply upon the reality that it is describing and this type of knowledge remains stored in the mind as information alone. Therefore they do not lead to elevation because they have become thoughts or concepts that the human may need in specific circumstances like to confirm their falsity or reveal their error. This is like knowledge about the capitalist ideology, freedom, democracy or communism amongst others which merely represent information.

例如，共产主义者在谈论思维时所涉及的那个现实，是可以被理解和感知的；然而，当他们断言它是物质在大脑中的反映时，这一判断是错误的，并不适用于思维这一现实。

So for example the reality that communism discusses in relation to thinking has a comprehended and perceived reality however the judgment upon this reality when stating that it is the reflection of matter upon the brain is an incorrect judgment that does not apply to the reality of thinking.

同样的道理也适用于资本主义在谈到民主制时所论述的现实:它宣称民主是人民的统治、由人民实行的统治。尽管这一现实已被理解,但对它的判断却是错误的,因为人民对人民的统治在实际上并未实现。原因在于,人民并不制定自己的宪法或法律,而只是人民中的某一特定群体在这样做。

The same applies in respect to the reality that capitalism discusses in relation to democracy when it states that it is the rule of the people and by the people. Despite this reality being comprehended the judgment upon it however is that it is incorrect because the rule of the people by the people is not (in actual fact) realised. This is because the people do not lay down their constitution or their laws but rather it is only a specific group from amongst the people that do this.

e) 一类没有现实依托的知识，既无法设想或看到其对应的现实，也无法研究和考察它在现实中是否适用或不适用。这些属于幻象、神话和虚构的想象，包括妖怪、凤凰、科幻小说等其他虚构和神话性质的事物。

e) A type of knowledge that does not have a reality and it is not possible to envisage and see a reality for it. In addition it is not possible to study and look into it in terms of its application or non applicability upon a reality. These are the illusions, myths and imaginary fictions which include the like of goblins, phoenixes and science fiction amongst other matters that are imaginary and mythical.

以上所述，是人在一生中所能获得的各类知识的实际情况，无论这些知识是通过实验或模仿获得，还是通过积累与推导获得，抑或是通过阅读书籍、听他人讲述，或借助其他任何途径获得。然而，当他获得任何知识时，其本源在于他将其作为一种思想来接受，从而使其成为他知识库的一部分，即便这一来源并非出自他自身。所谓以思想或理智的方式接受，是指他理解所阅读、所听到或所看到的文字表述与语句的含义。随后，他尝试为此设想一个可感知的现实，并尝试将他所阅读或听到的内容应用于这一设想的现实，或应用于其所表述的对象之上。如果它能够适用于该对象，那么它便有可能是正确的，或者说它是正确的，于是便会成为他的观念的一部分，这些观念将影响他的行为，并在他满足欲望或实现需求时支配他的举止。

The above is the reality of the collection of different types of knowledge that a human can gain in his life and whether these were gained through experimentation or imitation or by acquisition and derivation or by reading it in a book or hearing it from another person or through any other means. However when he acquires any knowledge then the origin is that he receives it as a thought so that it becomes part of his knowledge bank and even if the source was other than him. What we mean by receiving it as a thought or intellectually, is that he understands the meanings of the worded expressions and sentences that he is reading or hears or sees. He then attempts to envisage for that a sensed reality and then he attempts to apply what he has read or heard upon that envisaged reality or what it is expressed upon. If it applies upon it then it is viable to be correct or it is correct and as such it would become part of his concepts that affect his conduct and control his behaviours when he proceeds to satisfy his hungers or fulfil his wants.

但是,如果他无法设想该事物的实际情形,或无法将其应用于所设想的现实,那么他就会否认它,它也只会停留在他的脑海中,成为一条被确认为虚假的信息,或是无法证实其正确性的信息。此外,对其所产生的"Tasdeeq"(肯定、确认)并未发生,因此它对他而言不会成为一个"Mafhoom"(概念),也不会对他的行为举止产生影响或作用。

If however he is unable to envisage a reality for it or is unable to apply it upon an envisaged reality then he will deny it and it would remain in his mind as mere information that has been confirmed to be false or has been unable to confirm its correctness. In addition Tasdeeq (affirmation/confirmation) has not occurred in respect to it and as such will not be a Mafhoom (concept) for him and will not have an impact or effect upon his conduct and behaviours.

这样阐释这些类型的人类知识并加以区分，其目的在于理解这些概念对人的行为与举止所产生的影响。无论这些概念是关于事物的，还是关于人生的，道理都是一样的。人如何满足自己的欲望、如何实现自己的需求，以及他在这方面的举止，正是标志其品位高低与沉沦与否的迹象。他既可以升华到崇高的境界，甚至胜过天使；也可以堕落下去，比牲畜更加迷失。

The reason behind presenting the meanings of these types of human knowledge and distinguishing between them is so that the effect of the concepts upon the conduct of the human and his behaviour can be understood. This is the same whether these concepts include those concepts that are about things or they are concepts about life. The behaviour of the human and his behaviour in relation to satisfying his hungers and fulfilling his wants is the sign that indicates his elevation or his low level and decline. He can either rise to a high level and be better than the angels or he can fall down and become more astray than the animals.

它们不过如同牲畜，甚至比牲畜更加迷失于正道（《古兰经·法尔戈》44）。

They are not except live-stock, rather indeed they are even further astray from the path (Al-Furqaan 44).

因此，必须认识各种思想和观念，使我们能够分辨正确可靠的思想与错误的思想，辨别崇高的思想与低劣的思想，并区分肤浅的思考、深刻的思考和开明的思考。所有这一切，都是为了让人的观念和思想成为崇高而正确的观念，这些观念是他以觉察和开明的态度所领悟的，借此他可以被提升到真主希望他达到的境界，换言之，使他被提升到作为一个人应有的高度。

For this reason it is essential to know the thoughts and the concepts in a manner that makes us capable of distinguishing the sound correct thoughts from those that are incorrect and to know the elevated thoughts and distinguish them from the declined thoughts, and to distinguish between the shallow thought, the deep thought and the enlightened thought. All of this is so that the concepts of the human and his thoughts are elevated correct concepts that he has taken with awareness and in an enlightened manner so that he can be elevated by them to the level that Allah has wanted for him to ascend to. In other words that he is elevated to the level of a human being.

要对各种思想和观念进行审视、判断其为可取或应当摒弃，就需要有一个作为依据的原则或若干原则。以此为基础，思想便可以被加以分类，从而分辨麦子与糠秕（即好的与无用的）、正确与错误。因此，我们在评判每一种思想和每一个观念时，必须运用精确的标准。否则，色彩将变得模糊，视线将变得朦胧，人便会在正义与邪恶、善与恶、美与丑之间迷惑不解。那么，我们用以作出评判、进而确定何者可取、何者应当摒弃的这一原则、标准和衡量尺度究竟是什么呢？

A close examination to distinguish between the thoughts and concepts in regards to being elevated or declined requires for there to be a principle or principles to act as a basis by which these thoughts and concepts can be judged. Built upon this principle or principles the thoughts can be classified and in order to distinguish between the wheat and the chaff (i.e. good from the waste) and the correct from the incorrect. So we must utilise the precise criteria when making judgement in relation to understanding every thought and every concept. Otherwise the colours will become blurred and the vision will become fuzzy and the human will be puzzled between the righteous and wicked, the good and the bad, and the pretty and ugly. So what then is this principle, criteria and measurement that we are required to use to pass judgement and which will then be used to establish that which is elevated and what is declined?

答案如下:

The answer is as follows:

我们的研究领域是：生活在这个存在之中、生活在这一生中的人，他寻求复兴、提升，并希望在完善之路上前行。如果他不了解自己在生命中存在的意义，也不了解他必须在其中度过时光的这段短暂人生的意义，他能够实现这些吗？尤其是当他看到自己只是生活在这片处于浩瀚宇宙之中的大地上、与一群人以及其他生物共同生存的众多人类中的一个个体时！！把自己看作是Zaid或‘Amr，与把自己看作是一个人，二者之间有着巨大的差别。如果我们沿着其中的一些步骤去探究，这一巨大差别就会得到绝对清晰的揭示。因此，衰退的最低点，体现在他采纳了那种以自我为中心的个人主义观念，而这种观念是对生存本能的一种反应，而生存本能的表现形式确实众多。他的个人主义观念可能会稍有扩展，超越自身，使他看到自己是某某人之子，有兄弟姐妹，是他所热爱的某个家庭的成员，并且他喜欢成为其中的主宰——这又是生存本能的另一种表现，意味着他仍在按照本能的反应行事。这种观念还可以进一步扩展，囊括他的大家族、部落、所居住的村庄或城镇，而这一结果在那些把自己所在城镇或村庄的名字与某个名字联系在一起的人身上表现得十分明显，例如Zaid Al-Khaleeli或‘Amr Al-Baghdaadi。这种观念还可以进一步扩大，发展为民族主义（Wataniyan），即归属于土地与大地，于是他被称为Misry（埃及人）、Shaami（黎凡特人）或Hindi（印度人）等各种称谓。他的视野和眼界还可以进一步扩大，囊括Qawm（民族，即一个族群）…… arabs) 他所属的群体，因此他成为了 Qawmi（更广泛的民族主义者）。尽管有了这一切的扩展，他却未能提升到人的层次。真主曾尊荣他，以最好的形态造化他，然而他并没有把自己看作是生活在人类之中的普通一员。

Our subject area is the human being who lives in this existence in this life and who seeks revival, elevation and to proceed on the path of completeness. Will he be able to achieve this without knowing the meaning of his existence in life and the meaning of this temporal life that he must spend time in? This is particularly the case as he can see himself as just one individual from amongst the humans who lives with a collection of people along with other living creatures upon this earth which lies within a vast universe!! There is a vast difference between the human looking at himself as being Zaid or ‘Amr and between looking at himself as a human. This vast difference would be revealed with absolute clarity if we were to follow some of the steps in regards to it. As such the furthest point of decline is represented in his adoption of that individualistic self-centred view, that view which is a reaction to the survival instinct and the manifestations of the survival instinct are indeed many. His individualistic view could expand and widen a little and expand beyond himself so that he sees that he is the son of so and so and that he has brothers and sisters, and that he is member of a family that he loves. And he likes to be the master of it which is another manifestation of the survival instinct which means that he is still behaving according to the instinctive reaction. This view could then extend further to include his wider family, tribe, village or town that he lives in and the result of this can be seen very clearly amongst those who link the name of their town or village to a certain name like Zaid Al-Khaleeli or ‘Amr Al-Baghdaadi. This view could widen even further to become nationalistic (Wataniyan) belonging to the soil and earth so he is then called Misry (Egyptian), or Shaami (From the Levant), or Hindi (Indian) amongst other namings. His horizons and vision could widen even more to include the Qawm (a people i.e. Arabs) that he belongs to and as such he becomes Qawmi (A wider Nationalist). Despite all of this expansion he did not elevate to arrive to the level of the human being. Allah had honoured him and created him in the best of moulds and yet he did not see himself as a human being who lives amongst others from amongst mankind.

从这一对于存在、生命与人的根本看法出发，我们便能够区分高尚的思想与低下或衰退的思想。若要画一条说明性的线，我们可将人的最低层次定为零。这个零点指引人们从"人之为人"的角度看待人。至于低于此点的，则代表衰退的开端，比如从民族主义（与某一族群相关的国族情感）滑向地域主义，再到更广泛的家族网络，直至链条的尽头，即以自我为中心的个人。至于提升，则始于采纳"人之为人"的视角，直至他能够依据这一视角达到最高层次，即完全领悟到自己是真主的仆人。因此，采纳"人之为人"的视角便是高尚的思想，或是理智提升的开端；而低于此视角的，则是衰退或低下的思想。至于攀登提升的阶梯、力图复兴这个人，则体现在对另一问题的回答之中，那就是获得关于人在生命中存在意义的知识。任何关于界定生命意义以及人在其中之意义的研究或思考，都属于高尚的研究，无论所得出的结论如何。它是引向复兴的思想，无论这种复兴正确与否。

From this fundamental view towards existence, life and the human we are able to distinguish between the elevated thought and the declined or low level thought. So if we were to draw an explanatory line we would place the lowest level of the human being at zero. This zero would guide towards the view of the human in terms of him being a human being. As for that which is less than this point then this would represent the beginning point of decline like from Qawmiyyah (nationalism related to a people) to regionalism to the wider family network until it reaches the end (of the chain) i.e. the self-centred individual. As for elevation then this begins from adopting the view of the human in terms of him being a human being until he is able to reach the highest level based on this view. This is when he fully comprehends that he is the slave of Allah and as such adopting the view of the human as a human represents elevated thought or the beginnings of intellectual elevation whilst anything less than this view represents a declined thought or a low level one. As for climbing the stairs of elevation and attempting to revive this human, then this is represented in the answer to the other question, which attaining knowledge about the meaning of the human’s existence in life. And any study or thought in regards to defining the meaning of life and the meaning of the human being within it represents and elevated study irrespective of the results that are reached. It is the type of thought that leads to revival irrespective of whether this revival is correct or incorrect.

从这一视角来看,衡量一种思想是崇高还是低下,第一个标准是全面性。因此,如果一种思想能够全面涵盖所要考察的现实,而不局限于某一个领域、某一种情况或某一种环境,那么这种思想就具备了崇高思想所应有的属性之一,即全面性。反之,如果一种思想不够全面,那么它就不可能是崇高的。

From this perspective the first criteria in relation to a thought being elevated or declined is comprehensiveness. So if the thought is comprehensive in encompassing the reality that is being investigated and not restricted to one area, case or circumstance then this thought would possess the attribute from amongst the attributes of the elevated thought which is the attribute of being comprehensive. As such if the thought is not comprehensive then it will not be elevated.

第二个属于崇高思想的特质，是研究或探究的深度，并且从起点开始，直到抵达所研究事物的根本真相。当一个人考察宇宙、生命或人类时，便是如此。他不能只抓住其中的某一个方面或表现形式，而必须让自己的view具有深度，以便知道这一正在探究的实在所由产生的根基。因此，比如他在考察人类时，他的view就必须从一开始便涵盖这一人类的本质，这就需要知道这个人是Azaly（永恒的）还是某位造物主的受造物。由此他再进而了解这个人是由什么构成的，以及是什么使他有别于其他有生命的造物。接着他还要了解或理解驱使他行动的动力与动机，并弄清他的行为是出于被迫，还是出于自己的选择。他还会研究其他与此相关的问题，从而使其对这个人形成一种深刻的根本性思考。当他进行这样的研究时，他并非仅仅为了增加自己的知识财富、形成某种哲学观点，或者仅仅为了扩充知识与信息。相反，他之所以这样做，是因为他是一个生活在这一广阔存在（宇宙）之中的人，他想知道自己在生命中存在的意义。除非他知道并理解他所生活其中的这一存在的起源及其所趋向的方向，否则他无法获得这一认识。而他在此问题上的回答（无论正确与否），会决定并规范他的行为举止。这种研究的深度，就是崇高思想的第二个特征或属性；由此确立，我们也就确立了它的真实本质。 这就是所谓的崇高思想，它的特点是全面而深刻。这种思想与人作为人的身份相称，并能引领人走向复兴（Nahdah）。如果人想要踏上复兴与提升的道路，这种思想对他而言既切实可行又健全可靠。否则，他就会堕落到禽兽的境地，甚至禽兽都比他更好。

As for the second attribute from amongst the attributes of the elevated thought, it is the depth in the study or investigation and to begin from the beginning, where the fundamental true reality of the matter that is being studied is reached. So this happens when he examines the universe, life or the human being and he does not just take one of its aspects or manifestations but rather it is necessary for his view to be deep so that he knows the basis from which this reality that he is investigating arose from. So when for example he examines the human being, it is necessary for his view to encompass the type of this human from the very beginning which necessitates knowing whether this human is Azaly (eternal) or a creation of a creator. From there he moves on to knowing what this human is made up of and what distinguishes him from the other living creatures. He then moves on to knowing or understanding the drives and motives that lead him into motion and action and whether he is compelled to undertake these actions or acts according to his choice. He studies this amongst other matters that would make it a deep fundamental thought about this human being. And when he undertakes this study he does not do so merely to increase his intellectual wealth, to develop a philosophical opinion or just to increase his knowledge and information. Rather he undertakes it because he is a human who lives in this life within this wide existence (universe) and this is because he wants to know the meaning of his existence within life. He will not be able to arrive at this knowledge unless he knows and understands the beginning of this existence that he is living within and the direction that it is heading to. And built upon his answer to that (whether it is correct or incorrect) he defines his conduct and regulates his behaviours. This depth in the study is the second characteristic or attribute of the elevated thought and by establishing that we have established its true reality. This is that the elevated thought is the thought that is characterised by comprehensiveness and depth. This is the thought that is fitting for the human as a human being and it is the thought that leads to Nahdah (revival). It is the thought that is viable and sound for the human if he wants to tread the path of revival and elevation. Otherwise he would decline falling to the depths of animals, indeed animals would be better than him.

它们不过如同牲畜，甚至比牲畜更加迷失于正道（《古兰经·法尔戈》44）。

They are not except live-stock, rather indeed they are even further astray from the path (Al-Furqaan 44).

正因如此，我们发现众世界的主以及一切受造物，在数百节经文中引导我们这样思考，例如祂（SWT）的话：

It is for this reason that we find the Lord of the worlds and all creation directing us towards this type of thinking in hundreds of Aayaat like His (swt)’s speech:

难道他们没有看到他们上方的天空吗？我如何建造它、装饰它，它也没有裂缝？

Have they not looked at the heaven above them - how We structured it and adorned it and [how] it has no rifts?

而大地——我将它铺展开来，在其中投放坚固的山岳，并使其中生长出各种美丽的植物。

And the earth - We spread it out and cast therein firmly set mountains and made grow therein [something] of every beautiful kind.

给每一位转向真主的仆人，提供见解与提醒。

Giving insight and a reminder for every servant who turns [to Allah].

{وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُّبَارَكًا فَأَنبَتْنَا بِهِ جَنَّاتٍ وَحَبَّ الْحَصِيدِ وَالنَّخْلَ بَاسِقَاتٍ لَّهَا طَلْعٌ نَّضِيدٌ}

And We have sent down blessed rain from the sky and made grow thereby gardens and grain from the harvest And lofty palm trees having fruit arranged in layers.

作为给众仆人的给养，我借它使死寂的大地复活。复活也像这样。

As provision for the servants, and We have given life thereby to a dead land. Thus is the resurrection.

（古兰经第五十章 格夫章 6-11节） 6. {难道他们没有望见天空，我怎样建造它，并使它装饰美观，它上面没有任何缺陷？} 7. {我怎样铺展大地，在上面安置了巍峨的山岳，并在上面生长了各种美丽的植物。} 8. {作为一种见证和教诲，赐给每个归依的仆人。} 9. {我从天上降下有祝福的雨水，借它生长园林和收割的谷物。} 10. {还有高耸的棕榈树，树上有层层排列的果实。} 11. {作为给仆人的给养；我借雨水使死去的土地复活。这样的复活也将如此。}

(Surah Qaf 6-11).

诚然，天地的创造，以及昼夜的交替，对于有理智的人来说，都是迹象。

Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.

那些无论站立、坐着或侧卧时都记念真主，并思考天地的创造，（说）："我们的主啊！你没有徒然创造这些。赞美你（超绝万物）！求你保护我们免受火狱的刑罚。

Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], "Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.

（阿里·伊姆兰 190-191）

(Aali ‘Imraan 190-191).

他们的一个迹象是死寂的大地。我使它复活，并从中生出谷物，他们由此而食。

And a sign for them is the dead earth. We have brought it to life and brought forth from it grain, and from it they eat.

(雅辛章 33)

(Ya Seen 33).

人们哪，现在为你们提出一个比喻，你们要留心听取。你们舍真主而祈祷的那些东西，即使他们聚集起来，也绝不能创造一只苍蝇。苍蝇若从他们那里夺去什么东西，他们也无法把它夺回来。求助者与被求者，都是何等软弱啊！

O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued.

(阿尔-哈吉 73)。

(Al-Hajj 73).

抑或他们是被无物所创造的？还是他们自己就是创造者？

Or were they created by nothing, or were they the creators [of themselves]?

(At-Tur 35)

(At-Tur 35).

你们是否见过你们所饮用的水？

And have you seen the water that you drink?

是你从云中降下它，还是我们降下它？

Is it you who brought it down from the clouds, or is it We who bring it down?

（亦即《古兰经》中的：）{你们所饮的水，你们看过了吗？你们从云里降下来的，还是我降下来的呢？}

(Al-Waaqi’ah 68-69).

人啊！是什么使你们迷惑于你们慷慨的主？

O mankind, what has deceived you concerning your Lord, the Generous.

这是一句需要翻译的文本，我按要求直接译出： 谁创造了你，使你匀称，并使你均衡？

Who created you, proportioned you, and balanced you?

（安-因费塔尔章 6-7）

(Al-Infitaar 6-7).

人啊！你们正以极大的努力趋向你们的主，并将与祂相遇。

O mankind, indeed you are labouring toward your Lord with [great] exertion and will meet it.

（Al-Inshiqaaq 6）

(Al-Inshiqaaq 6).

上面所引的经文，只是众多谈及人类心智能力的经文中的一部分。这些经文以人类的身份与他对话，提请他注意身边的生命，并促使他留心自己所生活的这个浩瀚宇宙。

The above selection represents just some from amongst a great number of Aayaat which address the faculty of the human mind. They address him as a human and bring his attention to that which is around him in terms of life and impresses upon him the need to pay attention to this vast universe that he lives in.

同样，经文也引导他的注意力，使他专注于事物或事情的根源。

Similarly the Aayaat bring his attention to focus upon the thing or matter in respect to its source:

抑或他们是被无物所创造的？还是他们自己就是创造者？

Or were they created by nothing, or were they the creators [of themselves]?

(At-Tur 35)

(At-Tur 35).

我们使万物都由水而生。难道他们还不信吗？（《先知》30）

And we have made everything from water. Will they not (then) believe (Al-Anbiyaa 30).

在思维的提升与衰退方面,要区分浅层思维、深层思维和启蒙思维,有不同的标准,也有用来判定这种思维层次的原则。值得注意的是,无论所达到的浅层程度如何,它仍被视为一种思维,也是对某一现实的判断。它有别于本能反应,也有别于模仿和仿效;拥有它的人被提升到人的层次,它代表着把人视为人来看待。它是人类思维的产物,是理智努力的成果,否则它就不足以承担复兴,也不足以推动个人或社会走向完善之路,或将个人与社会转变到更好的状态和境况。

This is in terms of the elevation and decline in the thinking. As for distinguishing between the shallow thought, the deep thought and the enlightened thought then there are different criteria for this and principles that are used to determine the level of this thought. It is worth noting however that is still considered a thought and a judgment upon a reality and whatever the level of shallowness that is reached it is still considered to be a thought. It is distinguished from the instinctive reaction and is distinguished from imitation and simulation, and its possessor is raised to the level of a human and it represents viewing the human as a human being. It is the product of the human mind and the fruit of an intellectual effort otherwise it would not be fitting for revival or to proceed towards the path of completeness, or to transfer an individual or society to a better state and condition.

肤浅的思考是指：只根据事物或事态最基本、最表面的样子来做判断，而不去真正了解那件事物或那一现实，不明白它是什么、它源于什么基础、它处于怎样的环境，也不掌握关于它的重要信息，更不去努力获取解释该现实的信息。又指那种只接受别人向他所作解释、却不加分辨的人，这种思维的特征就是浅薄或天真。欺骗具有这种思维的人非常容易，只需借助虚假的表象或外观、甜美的言辞和空洞的承诺。此外，在一个这类浅薄思想占主导的社会里，权力仍掌握在其领袖和统治者手中。这些人容易被响亮而富有感染力的演讲所牵引，被情绪的煽动所打动，并且满足于最微小的收获或结果。那位用“他们被鼓声聚集，又被棍棒驱散”来形容这类人的人，所言何等真实！我们的社会中反映这种浅薄的例子何其之多，人们又何其频繁地奔向那些从外表看似仁慈、而其内里（真实情况）却带来痛苦的思想。这样一来，领袖和统治者便能够驯服民众，使他们沉入绝望与消沉，并引导他们接受领袖或统治者为他们选定的任何方案。民众浅薄最生动的例证，便是他们多么容易被欺骗性的海市蜃楼和虚假的表象所引导，而这种情形一再重演。其中最好的例子便是巴勒斯坦问题，以及它自开始直至此刻所经历的种种局势。 还有空间和可能性留给各国领导人和统治者，让他们把巴勒斯坦当作达成其目的的手段，或实现他们自己或其主子的欲望，从而使乌玛陷入绝望、无望和屈服的境地，尽管其实际情况与其余穆斯林国家并无太大差别。真正的问题是同一个问题，它之间的差异只在于所蒙上的表象角度。这是因为所有穆斯林国家都遭受着与巴勒斯坦相同的现实，而驯服穆斯林的过程是一个单一的过程，尽管其表现形式多种多样。因此，叙利亚、黎巴嫩、伊拉克、伊朗、巴基斯坦、摩洛哥、阿尔及利亚、沙特和也门，在驯化民众、使其接受库夫尔（不信）之裁决的欲望方面，都是一样的。

The shallow thought means to judge upon the most basic or simple aspects or appearances of things and their realities without knowing that thing or reality and understanding it well, like knowing what it is or the basis that it has emanated from, or the circumstances that surround it, or without possessing significant information about it and without attempting to obtain the information that explains that reality. Or the one who accepts information that has been explained to him whilst this thought is distinguished by shallowness or naivety. It is very easy to deceive people who are characterised by this thinking which is done through deceptive displays or appearances, sweet speech and false promises. In addition a society in which the like of these shallow thoughts dominate remains in the hands of its leaders and rulers. These people are led by resounding charismatic speeches, moved by the stirring of emotions and are satisfied with the least of gains or outcomes. And how truthful were the words of the one who described these people with the words: ‘They are gathered by the drum and they are dispersed by the stick’. And how great the number of examples there are in our society which reflect this shallowness and how often do the people hasten towards thoughts which on the outside appear to be merciful whilst their inside (and true reality) bring suffering. This is so that the leaders and rulers are capable of taming the people and of bringing them down to the level of despair and despondency whilst leading them to accept any solution that the leader or ruler chooses for them. The most vivid example of the shallowness of the people is reflected in how easy it is to lead them by utilising deceptive mirages and fake appearances, and this state of affairs repeats itself time and time again. The best example of this is the issue of Palestine and the situations that is has passed through since its beginning until this hour. Room and possibilities have still been left available for the leaders and rulers to take Palestine as a means to achieve their aims or implement their desires or those of their masters by bringing the Ummah to a condition and state of despair, hopelessness and surrender despite its reality not differing much from the remaining Muslim lands. There (real) issue is the same issue and it does not differ except from the angle of the appearance that has been cast upon it. This is because all of the Muslim lands suffer from the same reality Palestine suffers from and the process of taming the Muslims is one single process even if its manifestations are many. So Syria, Lebanon, Iraq, Iran, Pakistan, Morocco, Algeria, Saudi and Yemen are all the same in relation to the desire to tame the people and make them accept the rulings of Kufr (disbelief).

肤浅的思考，正如我们前面所说，是指只停留在某一现实最简单的表象上做判断，既不关注这一现实的真相，也不努力去了解这一真相：不了解它的成因与结果，不了解它所源于的根基或建立于其上的事物，也不了解它的情况、状况以及与之相关的一切。举例来说：当我们听到街上传来喧哗声，走出去看到一群人举着横幅、高呼口号。在这种情况下，若只满足于说目睹的不过是一场示威，那就是肤浅或表面的看法。更高、更深入的做法，是努力去了解其背后是什么，是哪些方面或团体在领导它。更进一步，是去了解隐藏在这场示威背后的真正目标和动机，以及促使这一团体组织抗议的情况、状况和现实。还有必要努力去了解，在领导这场抗议的团体背后，是否存在其他的影响或指引，推动该团体朝着示威的方向前进，以达成某个特定的目的或目标。

The shallow thought as we have stated is the judgement upon the most simple manifestation of a specific reality without paying attention to the truth of this reality and without expending effort to understand this true reality by knowing its causes and effects or to understand the basis that it has emanated from or what is built upon it. This in addition to not knowing or understanding its circumstances, conditions and what is related to it. For example: When we here a commotion outside in the street we go out to see a mass of people raising banners and shouting slogans. It would in this case be shallow or superficial to find it enough to state that what has been witnessed is merely a demonstration. It is higher and more elevated to expend effort to know and understand what lies behind it and which parties or groups are leading it. And it would be even more elevated to know the real goals and motives that are hidden behind this demonstration and what the circumstances, conditions and realities are that has driven this party to organise a protest. It would also be necessary to make effort to understand if there is behind this party leading the protest any other influence or direction that has pushed this party in the direction of demonstrating in order to achieve a specific aim or objective.

所有这些都是必要的，这样我们在对该现实作出判断时，才能正确或接近正确。我们的判断只要足够深入，而不是仅局限于与该现实相关的诸多表象中的某一个显现，就已足够。相反，我们应当努力按照该现实的真实本质去理解它，考察与这一事件相关的各种因素、目标、环境和条件，然后再作出判断。

All of this is necessary so that when we issue our judgment upon the reality it is correct or near to being correct. It is sufficient for our judgement to have been deep and not merely restricted to one manifested reality from amongst the manifestations related to that reality. Rather we would have expended effort to understand the reality according to its true reality and we would have examined the factors, objectives, circumstances and conditions that relate to this incident and after that we would have issued a judgement.

一个年轻人想要结婚；他看到一位美丽的女子，便仅凭她的外貌判断她适合做他的妻子。这是一种浅薄而表面的判断。更为高明的做法是了解她是否已经结过婚？她身体健康还是有病？她能说话还是哑巴？她能生育还是不育？比这更进一步的，是了解她的父亲及其家族；她住在什么样的家庭之中？再比这更高一层的，是理解她对生活的看法，以及她的信仰是什么？她怀有怎样的思想？如果他完成了这项考察，对这一实情有了充分的了解，那么他对这一实情的判断就会更加高明，并且接近正确。

Another example: A young man wishes to marry; he sees a beautiful girl and then judges from her appearance that she is suitable to be his wife. This is a shallow and superficial judgement. It would be more elevated to know whether she is already married or not? Is she healthy or sick? Is she able to speak or is she mute? Is she fertile or barren? And even more elevated than that would be for him to know her family from her father? And what house she is living in? And even more elevated than this would be to understand her viewpoint towards life and what her beliefs are? What thought does she carry? If he fulfils this study and gains an understanding of this reality then his judgement upon this reality would become elevated and close to what is correct.

另一个例子:当我们聆听一段被朗读的文字,或者我们阅读某个主题时。如果我们阅读或聆听这段文字只是为了消磨时间或自我娱乐,或者我们在洞察力和深度方面有所欠缺,无法理解其含义,那么我们对这段文字所作的判断就会流于表面、肤浅。然而,当我们考察它的文学形式,努力了解它是否符合语言的规则时,我们便可以从文学的角度和层面作出判断。而当我们尝试思考它的含义,理解它所指向的现实,了解撰写这段文字的人,以及它产生时的缘由和情境时,我们从这段文字或这项研究中所获得的,便是一种远离肤浅的理性收获。我们对它的判断也就随之成为一种深入的判断,远离肤浅与表面化。

Another example: When we listen to a text that is read out or we read a subject. If our reading or listening to that text was for the sake of killing time or self-amusement or if it was absent in terms of vision and depth in regards to comprehending its meanings or we were unable to do that, then we would pass a superficial or shallow judgement upon this text. However when we examine its literary form and make effort to know its conformity to the rules of the language, then in this case we can make a judgment from a literary angle and aspect. However when we try to contemplate its meanings and understand the reality upon which it applies, to know the one who has compiled the text and the occasion or circumstances in which it was made, then we would have taken from this text or this study an intellectual taking which is far from superficiality or shallowness. Our judgement upon it would then be a deep judgement that is far away from shallowness and superficiality as a result.

至于深思，它同样是对某种实在的判断，但它需要对该实在有所认识，而且不局限于该实在的某一种显现，也不局限于其某一特殊之处。

As for the deep thought, it is also a judgment upon a reality however it requires the knowledge of the reality and is not restricted to one manifestation from amongst its manifestations or one particularity from amongst its particularities.

要认识和理解事物，必须了解其各个侧面与具体特征，才能把握其精微的构成。至于理解现实事件，则必须了解争议的各方、争议的对象、争议所发生的情境或条件，以及争议的直接原因与间接原因（若存在的话）。至于理解立法文本，则另有所需，因为它要求具备解读和理解该文本所需的广博知识，此外还要努力区分立法文本与文学文本或数学文本等等。它还要求具备理解词语表达的指示意义（无论其为字面义还是比喻义）所需的广博知识，并领会句子的含义和结构。如果具备了所有这些知识，并且我们努力对文本作出判断或理解它，那么我们就会正确地判断或理解它，或者接近于正确的理解。这便是深刻的思考。

Knowing and understanding matters and things requires knowledge of its partialities and specificities so that there minute composition can be arrived at. As for understanding the realities and events then it is necessary to know and understand the sides involved in the dispute and the matter being disputed over, in addition to the circumstance or conditions that the dispute is occurring upon and the direct causes and indirect causes for it if they exist. As for understanding the legislative text then this requires another matter as it requires wide knowledge needed to interpret the text and understand it, in addition to expending effort to distinguish between the legislative text and the literary text or algebraic text and so on. It also requires wide knowledge needed to understand the indications of the worded expressions whether they are literal or metaphorical and to comprehend the meanings of the sentences and compositional structures. If all of this knowledge is present and we have expended effort to judge upon the text or understand it, we would have then judged upon it or understood it correctly or close to that which is correct. This is the deep thought.

然而，它仍然不完整，无法满足研究所要求的全部内容。这是因为事物、事务和实情都有影响它们的环境和条件，也有必须理解的相关事项，而这些环境、条件和相关事项并不属于事物、事务、实情或事件本身。因此，研究一首诗，并不意味着就了解了诗人，也不意味着了解了它被创作或写下时的环境；正如理解一场毁灭性的爆炸，并不意味着就了解了幕后之人、其背后的目的，或是谁下令实施。深入研究并不能使这些问题得到解答，因为深入研究仅限于事物的局部性、其结构组成及其规律。至于围绕它的事物以及与它相关的事项，则超出了深入研究的范围。因此，研究过程中需要对研究对象周围的事物加以阐明，以了解围绕它的以及与它相关的事项，因为这些事项实际上并不是它的组成部分。

However it still remains incomplete and falls short in fulfilling all that the study requires. This is because things, matters and realities have circumstances and conditions that have an effect upon them and they have related matters that it is necessary to comprehend whilst these circumstances, conditions and related matters are not part of the things, matters, realities or events. So studying a poem does not mean that the poet is known, or the circumstance in which it was said or written are known, just as understanding a destructive explosion does not mean that the one who is behind it is known or the aim behind it or who ordered it to be done are known. Depth in the study does not lead to the arrival of these matters because the depth in the study is restricted to the partialities of a matter, its structured composition and its laws. As for what lies around it and what is related to it then this lies outside of the deep study and rather it requires during the study shedding light upon that which surrounds the studied matter to know what surrounds it and what is related to it because it is not (actually) part of it.