至于“明光之思”（Fikr ul-Mustaneer，即启明之思），它是最为崇高的思想，也是引向真正复兴（Nahdah）的思想。它能够驱散蒙昧与模糊，它不满足于仅仅认识事物与事务的根本及其分支，或现实及其影响，或文本及其含义，正如深邃之思所做的那样。它超越这一切，去理解围绕事物的环境，以及与之相关联、位于其周围的一切。

As for the Fikr ul-Mustaneer (the enlightened thought) it is the most elevated and it is the thought that leads to the true Nahdah (revival). It is the thought that clears away the obscurities and it does not suffice with knowing or understanding the fundamentals of things and matters and their branches, or the reality and its effects, or the texts and their meanings as is the case with the deep thought. Rather it goes beyond all of that to understand that which surrounds the matters, what lies around them and is related to them.

所以，当拥有这种思想的人去考察、研究一件事物时，他不会满足于仅仅知道它的具体重量或原子构成，而是必须了解和理解它的种种情况与条件。换句话说，这涉及对支配它的规律的认识，对它所具有的特殊性质的认识，以及那些必然伴随它、无法摆脱或离开它的东西的认识——除非它的状况发生改变，它的情况与条件被其他的条件所替代，从而受制于其他的规律与特性。当研究深入到这一层次时，就必须进一步追问与之相关的事物，即促使这一事物服从这些规律、并按照这些情况与条件而运行的那个根源。这意味着要照亮事物的各个部分，以及支配或管理它的规律，并认识那使它服从这些规律的因素。正因如此，这种思想被称为"光明的思想"，因为它没有遗漏任何一个问题而不对其加以照亮；而深入的思想则是不够的，肤浅、浅薄的思想则被摒弃。这就是光明思想的本质，也是它区别于深入思想之处。

So when the one possessing this thought looks into and examines a thing he does not find it sufficient to arrive at its conclusion by knowing its particular weight or its atom make-up but rather it is necessary to know and understand its circumstances and conditions. In other words it relates to knowledge of the laws that control over it, the specificities that it is distinguished by and that which must by necessity proceed along with it and is not able to escape from it or leave it behind unless its condition changes and its circumstances and conditions are replaced with others and as such is controlled by other laws and specificities or characteristics. When this level of depth is gone into in the study then it is necessary to enquire and question about that which is related to it, meaning that which has made this thing submit to these laws and made it proceed in that way according to these circumstances and conditions. This means shedding light upon the parts of the thing and the laws that control or govern it and to have knowledge of that which has made it submit to these laws. For this reason it has been named the enlightened thought as it has not left a single matter except that it has shed light upon it whilst the deep thought is insufficient and the superficial shallow thought is rejected. This is the nature of the enlightened thought and what distinguishes it from the deep thought.

这些思想支配着人的行为与品行,人的概念(Mafaheem)和倾向(Mayool)便是据此形成的,他的人生观也由此确定,他借此认识和理解自己在人生中存在的意义。正是这种思维决定了他在人群中的地位和位置。那么,他是否甘愿接受自己思维的低下和理解力的浅薄?他是否满足于思想的肤浅和目光的短浅?他是否只顾深入某些深处,却留下千百个疑问,并且不去追问身边事物之间的因果联系,或者在无法给出理由时便敷衍了事?还是说,他追求的是真主(swt)赐予他的尊贵地位,以及真主(swt)所赐予他的恩典,即理智的恩典和人的尊严?他会像人一样思考,运用自己的头脑或理智('Aql)来理解事物,拨开事物的迷雾,领悟其真实的本质。

These are the thoughts that govern the behaviours of the human and his conduct and upon its basis his concepts (Mafaheem) and inclinations (Mayool) are shaped and formed, and his viewpoint in life is defined by it, and through it he knows and understands the meaning of his existence in life. It is this thinking that decides his position and standing amongst people? So does he accept and choose to be declined in his thinking with a low level of comprehension? Is he satisfied to be shallow in his thinking and short sighted? Does he dive deep into depth whilst leaving a thousand questions and does he stay away from questioning of those around him in regards to connecting the causes and the effects or does he deal with it haphazardly when he is unable to provide reasoning? Or does he seek the standing that Allah (swt) has dignified him with and the blessing that Allah (swt) has bestowed upon him, the blessing of the mind (intellect) and human dignity. He will think like a human and utilise his mind or intellect (‘Aql) to comprehend things or matters and clear the obscurities of matters away and understand their true realities.

因此，他必须追踪事件与事故，将其与原因和结果联系起来，了解它们的情境与条件，并借助探索之光去理解与之相关的一切，这样他才能沿着复兴之路前行，凭借“理智”（‘Aql）与论证攀升至完善的高度。基于此，我们说：“人的复兴，取决于他所拥有的关于生命、宇宙与人，以及它们与今世之前所有事物和今世之后所有事物之间关系的思想。”这意味着，复兴之路体现为人对自身以及对他所生活其中的这广阔宇宙中的生命所持的看法。这样，他才能理解人在此存在中所生活的这段时间。换言之，他必须了解自己在今生存在的意义，并且懂得，只有当他对宇宙、生命与人形成一套全面的思想时，才能达到这一认识。这是为了确立一个关于它是永恒的还是被造的稳固而恒定的真理。如果他确定它是被造的，那么在它之前是什么？因此，必须对这位创造者形成一种思想，整个存在中的生命都依赖于他，同样，也必须对今世之后的事情形成一种全面的思想。既然今世的生命有开端，它也必然有终结。那么，终结是什么？这些事物彼此之间，以及它们之前的事物（即创造者）与它们之后的事物之间，有着怎样的关系？换言之，今世的生命与它之前的事物之间是否存在关联？它与其后的事物之间是否存在关联？ 通过回答所有这些问题，他便能够理解今世的生活以及他所处的这一生命阶段。如此，他才能够认识自己存在的意义与目的，以及生命的意义。

Therefore it is essential for him to follow the events and incidents and connect them to their causes and effects, to know their circumstances and conditions and to shed the exploratory light to understand all that which is related to them. This is so that he can proceed upon the path of revival and elevate to the heights of completeness by way of the ‘Aql (mind/intellect) and proof. Due to this we say: ‘The man will revive according to that which he possesses in terms of the thought about life, the universe and the human being and their relationship altogether with what is before the life of this Dunyaa and what lies after it’. This means that the path of revival is represented in the view of the human for the human himself and the life that is around him in this vast universe in which he lives. This is so that he is able to understand this period of time that the human is alive for in this existence. In other words he must have knowledge about the meaning of his existence in this life and know that this is not arrived at unless a comprehensive thought is formulated by him about the universe, life and the human. This is to establish a firm and constant truth in respect to it being eternal or created? If he establishes that it is created then what was before it? Therefore it is necessary to formulate a thought about this creator that all of life in existence depends upon just as it is essential to formulate a comprehensive thought about what lies after the life of the Dunyaa. As long as this life of the Dunyaa has a beginning then it must also have an end. So what is it? And what is the relationship between all of these things together and between that which is before them (i.e. the creator) and what is the relationship with that which is after them? In other words is there a relationship between the life of this world and what was before it and is there a relationship between it and what lies after it? By answering all of these questions he is then able to understand the life of this world and the period of life that he lives. He will then be capable of knowing the meaning and purpose of his existence and the meaning of life.

关于这些问题的必要性，以及为形成对它们的全面认识而必须作出回答的必要性，原因在于：人被迫与它们发生互动、打交道，他绝不可能脱离它们而生活。他是人类中的一员，必然与他人建立各种关系，别无选择，只能与他们交往。同样，他看到自己被有生命的造物所环绕，而他自己也是其中之一，因此他必须在这广阔的宇宙中与他们互动，并参与在地球上的生存。这片大地上蕴藏着各种事物，人必须加以利用。他借助它们满足自己的需求，满足自己的生理本能与欲望，实现自己的愿望或诉求。这一切尤其因为安拉（swt）已将大地上的一切置于人的支配之下。总之，这个人在某种意义上是宇宙的缩影：就构成物质而言，他与宇宙共享；就灵魂而言，他与有生命的造物共享；而他凭借理智的力量而独具一格，理智使其他一切都处于他的支配之下，而这理智正是Takleef（法定责任）的核心所在。因此，必须形成一种关于宇宙、人和生命的全面思考。他首先要认识自己，然后认识他与他人共同生活的人生，以及他所居住的宇宙。随后，他才能认识和理解今世的生活，以及它在他所处的时间段内对他产生的后果。换言之，他将知晓并理解生命的意义与目的。

As for the necessity of these questions and the necessity of answering them to formulate a comprehensive idea about them, then this is because the human is forced to interact and deal with them and it is absolutely not possible for him to live in isolation from them. He is an individual from amongst human kind and he is inevitably connected in relationships with others and he has no choice but to engage with them. Similarly he sees that he is surrounded by living creatures of whom he is one and it is essential for him to interact and participate in living upon the earth in this vast universe. This earth contains things and it is essential to utilise them. He fulfils his needs with them, satisfies his hungers (organic needs and instincts) and he fulfils his wishes or desires with them. This is particularly because Allah (swt) has put all that is in the earth at the human’s disposal. In summary this human represents a picture from this universe in terms of what is in it. He shares in the universe in terms of what it is made of, he shares in the living creatures in regards to the soul and he is unique by the power of the intellect that puts everything else under his disposal, and this mind is the focal place of the Takleef (legal responsibility). Due to this it is necessary for a comprehensive thought about the universe, the human and life to be formulated. He will understand himself firstly and then he will understand the life that he lives in with others and the universe that he lives. He will then be able to know and understand the life of this world and the consequences of this upon him in regards to the period of time that he is living within it. In other words he will know and understand the meaning and purpose of life.

若一个人没有回答这些问题，也没有形成一个关于存在的完整思想（无论该思想正确与否），他便无法确定自己一生存在的意义。他只会在生活中漫无目的地游荡，最大的关切将是追求最大程度的感官享受。如此一来，他与任何动物便没有区别，实际上他的处境甚至会比动物更糟：

Without answering these questions and without forming a comprehensive thought about existence (irrespective of the correctness or error or this thought) he will be incapable of defining the meaning of his existence in life. He will just wander about in it and his greatest concern will be the satisfaction of the greatest amount of sensual gratification. He will therefore not differ from any animal and indeed his condition would be even worse than that:

真主(SWT)说:

Allah (swt) says:

他们有心却不用来理解，有眼却不用来观看，有耳却不用来听闻。他们就像牲畜，不，他们更加迷误（《古莱夫》179）。

They have hearts with which they do not understand with, they have eyes with which they do not see with, and they have ears with which they do not hear with. They are like livestock; rather, they are even more astray (Al-A’araaf 179).

他们说："除了今世的生活，别无其他；我们生，我们死，只有时间能毁灭我们。"（聂鲁·贾西叶：24）

And they say, "There is not but our worldly life; we die and live, and nothing destroys us except time. (Al-Jaathiyah 24).

这种关于宇宙（即一切存在之物）、人与生命的全面观念，即用来理解今世生命意义、并源于对宇宙、人与生命的全面而审慎的考察，这就是人们所称的“阿给代”（Aqeedah，信仰体系）。阿给代的定义是：“关于宇宙、人与生命的全面观念，关于生命之前与生命之后的事物，以及它们与生命之前的关系、与生命之后的关系，这些关系的总和。” 因此，阿给代是形成关于今世生命的正确概念的唯一途径，也是理解人在今世所度过的这段时间、理解其存在的意义以及他必须做什么的唯一途径。这意味着，正是阿给代为人确定了他对生命的看法，由此衍生出规范其生活的各种制度，以及支配其品行与举止的准则或原则。因此，它是“基本原则”（Qaa'idah Al-Asaasiyah），人的一切思想都建立在这一基础之上。它没有遗漏任何感官所能触及的事物，凡是感官所能触及的，都已被这一经过审视和研究而形成的全面观念所涵盖。无论这涉及他的行为还是他的思想，它都提供了完整的答案。这是因为它是根本原则，而正如我们已经指出的，思想即是对事物、实相或事件所作的判断。这一全面观念涵盖了一切可被感官触及的事物，因此，它是评判存在中任何事物或任何事务的根本原则（基础），因为这些事物都被视为这一关于存在万物的完整而全面的观点的组成部分。 至于他的行为和举止，它们必须与他对生命以及自身在其中存在意义所形成的观点相一致。这些行为和举止是从他对自己与生命之前所存在之物、以及与他最终归宿之间关系的认识或理解中衍生出来的分支。因此，他的一切行为和举止必然是从他对自身作为人与今世生命之前所存在之物之间关系的认识和理解中派生出来的分支，也就是说，人与生命之前之物的关系，即与将他带入这个宇宙中的生命、使他得以存在的那一位之间的关系。

This comprehensive idea about the universe (all that exists), the human and life which is used to understand the meaning of the life of this world and which has arisen from a comprehensive and examining view of the universe, man and life is what has been called the Aqeedah. This is where the Aqeedah has been defined as: ‘The comprehensive idea about the universe, man and life and about what is before the life and what is after it, and their relationship altogether with what is before the life and their relationship with what is after the life’. Due to this the Aqeedah is the only path to generate the correct concepts about the life of the world and to understand this period of time that the human spends in the life, in addition to understanding the meaning of his existence and what he must do. This means that it is the Aqeedah that defines for him his viewpoint in life and from it the systems that regulate his life emanate, in addition to the controls or principles that govern his conduct and behaviours. It is therefore the Qaa’idah Al-Asaasiyah (The fundamental principle/basis) upon which all of his thoughts are built as it has not left out anything that the senses can fall upon except that it has been included by the comprehensive idea which has arisen from a scrutinised and researched view. It has provided a complete answer whether this relates to his conduct or his thoughts. This is because it is the fundamental principle and as we have stated thoughts represent judgements upon things, realities or events. This comprehensive idea covers everything that can fall upon the senses and as such is a fundamental principle (basis) to judge upon anything or any matter in existence as these matters are considered as being parts of this complete and comprehensive view for everything that is in existence. As for his actions and behaviours which must be in line with his viewpoint that he has formulated about life and the meaning of his existence in it, then these are branches resulting from the knowledge or understanding of his relationship with what was before the life and his final destination after the life. It is therefore inevitable for all of his actions and behaviours to be branches that have emanated from his knowledge and understanding about his relationship as a human with that which was before the life of the world i.e. the relationship of the human with what was before the life meaning with the one who brought him into existence into the life upon this universe.

Could you please share the text you'd like translated? The issue you mention isn't visible to me, since this is the start of our conversation and I don't see any previous message or original text. Once you paste the English passage, I'll translate it into Simplified Chinese following your rules.

An issue remains:

这是一个翻译任务，请提供需要翻译成简体中文的英文原文。

Is every Aqeedah suitable for Nahdah (revival)? And is every Aqeedah correct?

每一种关于宇宙、人与生命的全面思想，包括生命之前的所是、生命之后的所是，以及生命之前之物与生命之后之物之间的关系，即任何一种*Aqeedah*（信仰体系），都适合作为复兴的基础，因为它包含了事物与事务的根本原则、关系的根本原则，并且是人生观的基础，同时提供了生命意义的答案。由此它为承载这一思想的人指明了走向复兴的道路，即个人或社会从一种状态或处境提升到更好的状态或处境。因此，涵盖所有这些基础的*Aqeedah*可以作为复兴的基础，事实上，复兴只有凭借它并建立在它之上才能完成。然而，如果*Aqeedah*存在缺陷，或仅局限于某一方面而排除另一方面，忽视了必须包含的内容，那么它就不适合。确实，依照其定义，将其称为*Aqeedah*是不恰当的；如果它被称为*Aqeedah*，那也只是出于比喻（*Majaaz*），而非其实际的真实含义。

Every comprehensive thought about the universe, the human and the life, what is before the life and what is after it and about the relationship of what was before the life and the relationship of what is after it, meaning any Aqeedah, is suitable to be a basis for revival because it comprises a fundamental (basic) principle for things and matters, a fundamental principle for relationships in addition to being the basis of a viewpoint in life in addition to providing the answer to the meaning of life. Following from this it draws out a path for the carrier of this thought to proceed in the way of revival, meaning elevation from one state or condition to a better one for the individual or society. Therefore the Aqeedah that encompasses all of these bases can act as a basis for revival and indeed revival cannot be completed except by it and upon it. If however the Aqeedah was deficient or restricted to a certain aspect to the exclusion of another and neglected something that necessarily needed to be included, then in that case it would not be suitable. Indeed it would not be valid to call it an Aqeedah based upon the definition and if it has been called an Aqeedah then this has only been done by way of Majaaz (metaphorical and not a true meaning of its reality).

关于一种思想或原则是否正确,从而能够带来真正的复兴,并使个人或社会转向更好的状况,这一问题需要确立该思想或原则正确性的证据,并就此提出论证。因为"阿qeedah"(信仰)是一种思想,是关于宇宙、人类和生命的综合性思想,那么它与其他任何思想一样,在要确定其真伪时,也要服从任何思想所服从的规律、接受任何思想所接受的检验。必须对它作出判断,并须知道它能否应用于现实,或是否与现实不相符。这是因为每一种思想都是对某种现实的判断,而思想是否正确,取决于它能否应用于其所作用的现实。同样,当我们评判思想以了解其正确与否时,我们必须有坚实的标准和真实的尺度,以此确立该思想的真实面貌。因此,有必要理解这些标准和尺度,使判断清晰明了,消除一切模糊之处。

As for the question of whether it is a correct thought or correct principle that leads to a correct revival and the transferring of an individual or society to a better condition or state, then this requires establishing a Daleel (evidence) upon the correctness of the thought or principle and establishing proof in relation to that. As the Aqeedah is a thought, a comprehensive thought about the universe, human and life, then like any other thought it is subjugated to what any thought is subjugated to and submits to, when wanting to ascertain its validity or falsity. It has to be judged and it applicability upon its reality or non-applicability needs to be known. This is because every thought is a judgement upon a reality and the correctness of the thought is determined by it being applicable upon the reality that it has been applied upon. Similarly when we judge the thoughts to know their validity then it is necessary for us to have solid criteria and true measures which establish the true reality of that thought upon their basis. As such it is necessary to understand these criteria and measures so that the judgment can be clear and all obscurities can be removed.

"思想"(Fikrah)是对某一特定现实作出的判断。当我们称其为"Hukm 'Aqliy"(理性判断)时,就必须诉诸于心智或理智来作出判断,即运用正确的理性原则。换言之,应让心智或理智对其作出判断,并以此为基础和依据,以健全心智所确定无疑地认定为正确的内容为准。

The thought (Fikrah) is a judgement upon a specific reality and in the case where we state that it is a Hukm ‘Aqliy (Intellectual judgement) then it is necessary to go to the mind or intellect for judgement i.e. to utilise the correct intellectual principles. In other words to make the mind or intellect judge upon it and to be based and built upon it and what the sound mind decisively judges to be correct.

所以理智要求的，例如：每一个结果背后都有一个原因；每一个体系背后都有一个组织者；凡是被体系组织起来的事物都需要组织它的那一方；欠缺圆满的事物是有所需要的；而有所需要的事物本身并不是自足的。又如：无力满足自身需求的人，比他人更需要满足该需求，就同一需求而言；不拥有某物的人，无法将其给予他人。同样，健全的心智规定：两个对立面不能被聚合在一起，正如它规定：关于某事物的存在与否，只有两种可能。这些都是被给予并被接受的理智事实（公理），它们是必要的，使心智得以在其法则之上建立推理，使思想与见解得以有衡量的标准，并在作出裁决时有所依据。然而，当这些原则和法则被忽视、被弃置，或判断与之相悖时，我们便称之为理智判断（Hukm ‘Aqliy），尽管它并非建立在“aql”（理智）之上。这意味着它并非建立在这些原则与法则之上，也不是基于这些作为被给予并被接受的事实（公理）的衡量标准之上，而这些事实是任何两个理性之人都不会有分歧的。

So the intellect necessitates for example that behind every effect there lies a cause, that behind every system there lies an organiser of it, that everything that has been organised by a system requires that which has organised it and that the thing that is deficient from completeness is in need, and that the matter or thing in need is not self sufficient by itself. And that the one who is incapable of fulfilling his own need is himself and that he is in greater need of fulfilling the need than others in regards to the same need and that the one that does not possess something cannot give it to others. Similarly the sound mind dictates that two opposites cannot be brought together just as it dictates that there are only two options in regards to a matter or thing existing or not existing. These are some of the principles that are given and accepted intellectual facts (axioms) and they are necessary so that the mind can build upon its rules and so that thoughts and opinions can be measures, and to rely upon it when issuing rulings. When however these principles and rules are neglected or ignored or judgement is made in opposition to them, then we say that it is intellectual judgement (Hukm ‘Aqliy) although it is not built upon the ‘Aql (mind/intellect). This means that it is not built upon these principles and laws or based upon these measurements which are given and accepted facts (axioms) that no two rational people can disagree upon.

因此，衡量这一思想（即阿基达）正确与否的第一个标准，在于它必须建立在“理智”（'Aql，心智）之上，使每一位拥有理智的人都能被它说服。这不能通过搁置问题、把存在与不存在等同看待、提出一个居中调和的答案、把物质视为思维的来源，或者把那些因偶然、巧合或冲动而产生的不协调之处置之不理来实现。所以，第一个条件是这种思维模式（'Aqliyah，理性思维方式）必须建立在“理智”（'Aql，心智/理性）之上。

Therefore the first measurement in determining the correctness of this thought (the Aqeedah) is that it needs to be built upon the ‘Aql (intellect/mind) so that every possessor of a mind can be convinced by it. This does not happen by leaving the question unanswered and equalising between existence and non-existence or by providing a middle compromising answer or by making matter the source of thinking or by leaving that which is incompatible due to chance, coincidence or impulse. So the first condition is for the mentality (‘Aqliyah) to be built upon the ‘Aql (mind/intellect).

至于第二种衡量方式，那么它属于另一种不同的衡量。

As for the second measurement then this is a measurement of a different kind:

因为这项研究关乎人类，以及人在生命中的存在意义，使他能够知道自己应当如何在生活中前行，并依据他对生命意义与目的的理解来行事和表现。因此，这个人的实在及其真实本质，必须成为研究的领域与范围。这是因为，我们希望将思想应用于这一实在之上，使其因能够适用于该实在而成为正确的思想。正确的思想，正是能够适用于其实在的思想。

This is because the study is related to the human and the meaning of his existence in the life so that he can know how he should proceed in life and how he should act and behave in accordance to his understanding of the meaning and purpose of the life. For this reason it is necessary for the reality of this human and understanding his true reality to be the area and scope of the study. This is because it is the reality that we want to apply the thought upon so that it is valid to become a correct thought due to its applicability upon this reality. This is because the correct thought is the thought that is applicable upon its reality.

所以，这个人的哈给ي卡（真实本相）是什么？他被赋予的本性（فِطْرَة，Fitrah）又是什么？ Note on the terms: the translation above was rendered in plain Simplified Chinese; the transliterated Arabic terms are kept as in the original.

So what is the Haqeeqah (true reality) of this human i.e. what is the nature (Fitrah) that he has been provided with?

这两项标准或准则对于评判一个全面的思想(Aqeedah,即信仰体系)是必要的。第一项标准是“Aqliyah”(心智基础)须建立在“Aql”(理智)之上;第二项标准是其能否适用于人的现实,也就是说,它须与人所被赋予的“Fitrah”(天性)相符。

These two measures or criteria are necessary to pass judgment upon the comprehensive thought (Aqeedah). The first criteria is for the ‘Aqliyah (mentality) to built upon the ‘Aql (mind/intellect) and the second criteria is its applicability upon the reality of this human being, which means that it is in agreement with the Fitrah (nature) that the human was provided with.

第一个标准：这里指的是理智的确信与建立在心智之上的认知。因此，不应认为每一项理智研究都是建立在心智之上的研究，也不应认为每一个运用心智对某一具体实在所作的判断都是正确的、建立在心智之上的判断。相反，理智的研究以及对事物、事情、实在和事件作出判断，需要具备若干要素、不同的原则和各种标准，在进行导向对某一事物、实在或事件作出判断的理智过程时，必须运用这些要素、原则和标准。判断是否正确，取决于这些要素、原则和标准是否正确且有效。

The first criteria: Here I mean the intellectual conviction and building upon the mind. As such one should not believe that every intellectual study is a study that is built upon the mind or that every thought that the mind has been used to judge upon a specific reality is a correct judgment and built upon the mind. Rather the intellectual study and the issuing of a judgement upon things, matters, realities and events requires a number of elements, different principles and various criteria that must necessarily be used when undertaking the intellectual process that leads to the issuing of a judgement upon a thing, reality or event. The correctness of the judgement rests upon the correctness and validity of these elements, principles and criteria.

这是因为理智的思维过程需要一个健全的头脑或理智，它将自己所掌握的（既有）信息，与通过感官所传递来的具体事件的现实相互连接。因此，理智（或思维）过程的基本要素共有四项：健全的头脑、健全的感官、被感知的现实，即呈现于头脑中的事物，以及已存储或保留的信息，即已获得的、用以解释该具体现实或事件的知识。于是，头脑着手将这些要素加以连接，并就该事物或事件作出其判断。这一理智思维过程结果的正确与否，取决于对现实的准确理解和认识，同时须警惕感官可能受到的欺骗或扰乱；也取决于解释和说明该现实的信息是否准确，并确保其正确无误。随后，在将信息与现实相连接时，同样需要准确。然而，这并不意味着判断（Hukm）就是正确的，除非作为作出思想与现实判断之基础的根本原则和衡量标准，已被确定地（即以确信）证明是正确的。

This is because the intellectual process necessitates the sound mind or intellect that takes on the process of connecting the (previous) information he holds with what has been transferred to him of the sensation of the particular reality of event. So the fundamental elements for the intellectual (or thinking) process number four: The sound mind, the sound sensation, the sensed reality or that which is embodied in the mind and the stored or retained information or that which has been gained that explains the particular reality or incident. So the mind undertakes the process of connecting these elements and issuing its judgement upon the thing or event. And the correctness of the results of this intellectual thought process rests upon the accurateness of the understanding of the reality and gaining understanding in it whilst being beware of the possible deception or manipulation of the sensation. It also rests upon the accuracy of the information that explains and interprets this reality and making sure that it is correct. Then accuracy is required when connecting between the information and the reality. However this does not mean that the Hukm (judgment) is correct unless the fundamental principles and measuring units that were used as the basis for making the judgement upon the thoughts and realities were correct decisively (i.e. with certainty).

如果用来解释和理解现实的信息是正确的,用来衡量现实与信息的准则和标准也是正确的,而且将这些要素联系起来的过程同样正确,那么这个Hukm(判断)便是Saheeh(正确的),并且可以被视为建立在理智(头脑)之上的理性判断。然而,如果信息有误,或者准则和标准并非理性上被接受的事实(公理),或者这些要素之间的联系不够健全,那么结果就是错误的。如果信息是正确的,现实是正确的,联系的过程也是正确的,但所使用的准则和衡量单位是错误的,并且在将现实与信息联系起来的过程中,依据这些错误的准则对现实作出判断,同时也依据它们对信息作出判断,那么在这种情况下,(该判断)便不正确。这种思维过程属于理性思维过程,但它并非建立在头脑(Aql)之上,因为所使用的Qawaa'id(准则)和Maqaayees(衡量标准)并非来自已被给定并被接受的(无可争议的)事实(公理),它们不是健全的理智所确定无疑地接受为正确的东西。因此我们说,这一结果是理性的,但它并不是建立在头脑或理智(Aql)之上的。

So if the information used to explain and interpret the realities was correct and if the principles and measures (criteria) upon which the measurement of the reality and the information was made were also correct in addition to the process of connecting between these elements being correct, then the Hukm (judgement) would be Saheeh (correct) and it would be considered an intellectual judgement that is built upon the mind (intellect). However if the information was mistaken or the principles and measures were not intellectually accepted facts (axioms), or if the connection between these elements was not done soundly, then the result would be incorrect. If however the information was correct, the reality correct and the process of connecting was correct but the principles and measuring units that were used were incorrect and then the process of making the judgement upon the reality was made upon them during the process of connecting in addition to the judgement of the information upon them during the connecting between the information and the reality, then in this case (the judgement) would not be correct. This thought process is considered an intellectual thought process however it was not built upon the mind (Aql) because the Qawaa’id (principles) and Maqaayees (measurements) that were used were not from the given and accepted (undisputable) facts (axioms). They were not from that which the sound mind decisively accepts to be correct and for this reason we state that the result is intellectual but that it was not built upon the mind or intellect (Aql).

因此，仅有感官对现实的感知是不够的，而必须以纯正（真实）的感知为基础来理解这一现实。所以，在做出判断之前，必须依据真实感知的原则来衡量现实，以免我们被事物或现象的某一表象所迷惑，或者想象出一种实际并不存在的海市蜃楼。同样，必须理解这一现实，并了解它的各个方面、情况、条件以及与之相关的一切。换言之，需要掌握支配它的规律，以及它的因果关系。这一切都是在进入思维过程之前所必需的，也就是说，在将现实与信息相联系，或将信息与现实相联系之前。同样，必须连同与之相关的信息、情况和条件，对这一现实做出判断。这要依据特定的原则和已被给定、无可争议且为理智所公认的事实（公理）来衡量，从而清除一切模糊之处，消除每一种晦涩之处。

For this reason the sensation of the reality is not sufficient but rather it is necessary to understand this reality in a manner that is built upon the pure (truthful) sensation. Therefore before the judgement is made it is necessary to measure the reality upon the principles of the true sensation so that we are not deceived by one of the manifestations of a matter or thing, or imagine a mirage that does not really exist. Similarly it is necessary to gain understanding of this reality and to know all of its aspects, circumstances, conditions and what relates to it. In other words knowledge of the laws that are controlling over it and of its causes and effects is required. This is all essential before engaging in the thinking process i.e. before connecting the reality to the information or the information to the reality. Similarly it is necessary to make judgement upon this reality along with its related information, its circumstances and conditions. This is by measuring it to specific principles and given undisputed intellectual accepted facts (axioms) so that all ambiguities can be cleaned away and every obscurity removed.

在这种真实的感知得到确认、其正确性得到证实之后,感知便转入大脑,以便审视大脑对它的看法,并确立其真实的实在。然而,除非大脑获得解释这一实在的信息,否则它无法做到这一点。无论这些信息是原已保存的还是新获得的,情况都是一样的。正如感知依据某一特定原则或若干原则作出判断一样,解释这一实在的信息也必须依据感知所依据的同一原则或若干原则来加以判断。这意味着要依据稳固的原则和公认的理性事实(公理)来衡量信息,以确认信息的正确性,使其不与理性的公理(无可争议的公认事实),即健全心智所必然认可的东西相抵触。此后,心智便着手将实在与信息联系起来。如果这种联系与关联是正确的,那么它就会成为建立在心智之上的理性结果。因此,要使理性判断被视为建立在“Aql(心智/理智)之上,关键在于它最终要回归到一系列原则和公理(无可争议的公认事实),凭借这些原则和公理来衡量实在,或在联系的过程中通过它们来衡量信息。因此,这些判断不应仅仅因为“Aql对其作出了判断,就被视为建立在心智之上。这类似于数学方程:若不先确立定律和公式,方程就无法求解。若使用了任何不正确的规则或定律,那么凡是运用该定律或公式的每一个解都会出错,必然得出错误的结果,即便他按照这个错误的定律或公式以正确的方式去求解,也是如此。

After this truthful sensation and the confirmation of the correctness of this sensation, the sensation transfers to the brain so that its opinion of it can be examined and its true reality established. However the brain cannot to do this unless it obtains the information that explains to it this reality. This applies in the same way whether this information was retained or gained. And just as his sensation passes judgement upon a specific principle or principles it is also necessary for the information explaining this reality to be judged upon the same principle or principles that the sensation has been judged upon. This means the measuring of the information upon firm principles and given accepted intellectual facts (axioms) that confirm the correctness of the information. This is so that it is not in opposition to the intellectual rational axioms (indisputably accepted facts), what the sound mind necessitates. Thereafter the mind undertakes the process of connecting between the reality and the information. If the connection and linkage was correct then it would be an intellectual result that is built upon the mind. Therefore the crucial point for intellectual judgements to be considered to be built upon the ‘Aql (mind/intellect) returns back to a collection of principles and axioms ((indisputably accepted facts) by which the reality is measured or by measuring the information during the process of connecting by them. As such they are not considered as being built upon the mind merely as a result of the ‘Aql making a judgement upon it. This is similar to mathematical equations which are not solved without first putting down laws and formulae. The utilisation of any incorrect rule or law would lead to an error in every solution that uses that law or formula and will inevitably lead to the wrong result and even if he proceeded to solve the problem in a correct manner (according to the wrong law or formula).

至于这些原则和无可争议的公认事实(公理)是什么呢?它们是健全理智为理解局部思想并作出理性判断,即产生思想,而确立的一般性思想和理智原则。它们就像物理学的自然定律,以及化学、数学、对数和平方根定律等。在每一个知识领域,都确立了理智公理(公认事实),人们依靠它们来理解。例如:两个相反的事物不能同时存在;二大于一;两点之间直线最短;每一个结果背后都有一个原因;每一个体系背后都有一个组织者;此外还有每个领域和学科中成千上万的其他原则。在思考过程中运用这些原则和理智公理,使结论具有理性,并建立在理智之上。然而,若试图调和(造物主的)存在与不存在,或在研究只进行了一半时便停止,或依赖偶然之事、机遇,或认为物质是思想的来源,那么这一切不仅是错误的,也不适合作为衡量标准的基本原则,而以此为基础所建立的思想,也不能说是建立在理智之上的思想。因为建立在理智之上,要求其所依据的基础本身是理性的基础。这意味着在连接过程中所依据的原则,确实是取自理智公理,也确实取自那些明显的事实和真理,即任何两个理智的人都不能在理性上产生分歧的事物。

As for what these principles and indisputably accepted facts (axioms) are? Then they are general thoughts and intellectual principles that the sound mind has laid down to understand the partial thoughts and to issue intellectual (rational) judgements i.e. to generate thoughts. These are like the natural laws of physics in addition to chemical, mathematical, logarithmic and square root laws amongst others. In every field of knowledge intellectual axioms (accepted facts) have been laid down that are relied upon for understanding. This is like the statement that two opposites cannot come together, that two is greater than one, that the straight line is the shortest line between two points, behind every effect their lies a cause and behind every system there lies an organiser, amongst thousands of other principles in every area and field of knowledge. Utilising these principles and intellectual axioms during the thought process makes the result intellectual (rational) and built upon the mind. However attempting to reconcile between existence (of a creator) and non-existence or stopping the study when it is only half way along its path, or relying on incidental matters or chance or upon matter being the source of thought, then all of these in addition to being false are not suitable to be fundamental principles to be used as measures and it is not valid to say that the thoughts that are built upon them are thoughts that have been built upon the mind. This is because building upon the mind necessitates that the basis that is built upon is an intellectual (rational) basis. This means that the principle or principles that are built upon during the connecting process are indeed principles and measures taken from the intellectual (rational) axioms and indeed from the obvious matters and truths that no two minds can rationally disagree upon.

因此，当我们想要为自己的思想确立一个基本或根本的原则时，这需要提供一个关于宇宙、人类和生命的全面观念；这是感官所能触及的实在，并且这一观念涵盖每一件事情。

For this reason when we wish to put down a basic or fundamental principle for our thought then that is done by providing a comprehensive idea about the universe, the human and the life where this is the reality that the senses can fall upon and where it is comprehensive dealing with every matter.

因此，必须首先确立这一实在的真实性，才能知道它是永恒（Azaliy）的，还是由某位创造者所造。因此，就这个可感知的宇宙、人以及生命的实在而言，必须深入其中，以认识和理解其状况、条件以及与之相关的事物。由此，我们必须回到我们所掌握的关于它的一切信息，以及伴随它的自然法则和运行规律。然后对这一实在作出判断，并以理性的原则和尺度（即公理，也就是无可争议的公认事实）来衡量我们手中所有的信息，并对其作出判断。

It is therefore necessary to establish its reality first to know if it is Azaliy (eternal) or if it is created by a creator. So in relation to this sensed reality of the universe, the man and the life it is necessary to gain depth in it to know and understand its circumstances, conditions and what relates to it. From here we must return to all the information we have about it and the natural laws and dynamics that accompany it. This reality is then judged and the information that we have at our disposal is judged measuring them all by the collection of intellectual principles and measures that are axioms (indisputable acknowledged facts).

因此,当我们发现宇宙中的一切都是有限的(Mahdood),其中的一切都是有所需求的(Muhtaaj),整个宇宙都服从于一个规范它的体系;当我们知道其中每一个部分都遵循规律,并具有不可舍弃的属性时。当我们在这一现实中,连同解释它的信息,发现这一切,并回归到理性的衡量标准与原则,以及最明显的理性依据,这些依据确立了一个唯一的真实存在:每一个有序的体系背后都有一个组织者,任何被体系组织起来的事物都无法超脱其规范与体系。当我们在这一现实中看到太阳的温度与其周围大气层的温度不同,并且我们知道存在许多太阳,它们同样与其周围的大气层温度不同。当我们看到太阳是一束发光的光,散发着热量,却无法抵消热量,也无法与其周围的大气层达到平衡。当我们将这一现实与我们所拥有的理性原则和衡量标准联系起来,它们表明,每一个热的物体都会逐渐失去一部分热量,直至与其周围环境相等。因此,我们以确信(Yaqeen)作出判断:它必定有一个起始点,即它不是Azaliy(永恒的)。因此,这一判断是理性的。

Therefore when we discover that everything in it (the universe) is Mahdood (limited) and that everything within it is Muhtaaj (needy), that all of it is subservient to a system that regulates it, and when we know that every part from amongst its parts submits to laws and contain properties that cannot be abandoned. When we discover all of this within this reality along with the information that explains it and we return back to the intellectual (rational) measures and principles and indeed the most obvious rationalities which establish a single true reality. The truth that behind every organised system there is an organiser and that anything organised by a system is not capable of exiting from its regulation and system. When we witness within this reality that the temperature of the sun differs from the temperature of the atmospheres surrounding it and when we know that there are many suns and that they also differ from the atmospheres surrounding them. When we witness that it is a shining light that radiates its heat and yet is unable to offset the heat or equalise with the atmospheres that surround it. When we connect this reality to the intellectual rational principles and measures we possess, they dictate that every hot entity loses some of its heat gradually until it is equal to its surroundings. We therefore judge with certainty (Yaqeen) that it must have a beginning point i.e. that it is not Azaliy (eternal). This judgement is therefore an intellectual (rational)

这种判断建立在理智之上，而理智又建立在那些理智上无可争议的事实（公理）和显而易见的事实之上。当我们认识到，这个世界有一个起点，并非永恒存在时，理智就必然推断：一定有某种东西使它存在，赋予它这种热量，并使它服从于调控它的各种规律。

judgement that is built upon the mind as it is built upon the intellectually undisputed facts (axioms) and obvious facts. When we arrive to the understanding that it has a beginning point and that it is not eternal then the mind necessitates that there is something that has brought it into existence, provided it with this heat and made it subservient to systems that regulate it.

这就是建立在理智之上的理智判断，它构成了判定整体概念是否为正确思想的第一个条件：即该判断（Hukm）完整地适用于现实，因而是一个正确的思想。

This then is the intellectual judgment that is built upon the mind and it represents the first condition in regards to ascertaining whether the comprehensive idea is a correct thought and that the Hukm (judgement) applies upon the reality in a complete manner, and as such is a correct thought.

例：

Example:

所有带有热量的物体,只要其周围环境的温度低于它自身的温度,就会持续发射或辐射其热量,并且会一直这样发射,直到它的温度与周围的环境相等为止。这就像一杯茶。假设我们把茶倒入杯中,茶的温度是90度,它就会开始辐射热量,并逐渐失去热量,直到达到周围环境的温度。如果我们走进一个房间,房间里有一杯仍然热着的茶,我们就能够根据它被倒出的时间来推算已经过去了多久。然而,一旦它的温度与周围环境相同,我们就无法确定它在那里放置了多长时间。不过,我们仍然可以说,自从它被倒出以来,它已经放置了很长一段时间。 以上说的是温度的损失。还有另一种与辐射相关的度量。当物质由于发射或辐射而失去其结构时,它可能因失去这种辐射而转变为另一种元素(或状态)。例如,铀在经过辐射之后会转变为铅,基于此,由于辐射的缘故,铅的结构与铀元素的结构需要用不同的方式来计算。这种度量被称为半衰期(或半衰龄)。在这一过程中,铀元素发生辐射,并从其辐射损失的物质中留下一部分铅的物质(或质量)。这就是为什么这个物质或质量被称为半衰期(或半衰龄)。

Everything possessing heat continues to emit or radiate its heat if the atmosphere around it is less than its temperature and it continues to emit this heat until its temperature is equal to the atmosphere surrounding it and this is like a cup of tea. So if we were to pour tea into a mug (cup) and the temperature of the tea was 90 degrees, it would begin to radiate its heat, which it would lose gradually until it reaches the temperature of the place which is surrounding it. If we entered a room in which there was a cup of tea that was still hot, we would be able to calculate the time from when it had been poured. However after its temperature had become equal to its surroundings then we would be unable to specify a time period for how long it had been there. However we would be able to say that it had stood there for a long period since the time that it was poured. The above relates to the loss of temperature and there is another measure that is related to radiation when substances lose structuring due to emission or radiation and it can transform into another element (or state) due to the loss of this radiation. So for example uranium changes into lead after its radiation has taken place and based upon this the structure of the lead is calculated differently from the element of uranium due to the radiation. This body is called half life (or age) where the element of uranium radiates and leaves behind a body (or mass) of lead from what it loses during the radiation. This is why this body or mass is called half life (or age).

在热（或温度）定律的基础之上，他们对太阳的终结进行推算，计算它因热量辐射而散失的量，并断言经过一定年数之后，太阳将失去它的热量。他们甚至更进一步，宣称许多恒星已经失去温度、熄灭（如同灯火熄灭一般），变成了黑色的斑点。他们还计算了辐射所产生的结果，与辐射体强度增长之间的关系。由此他们断言：当太阳失去大量热量时，其强度将随之增加，因而其引力也随之增强！结果，它会把行星拉向自身，这将意味着世界的终结。这就是他们所陈述的内容；他们研究中所陈述的内容与我们无关。然而穆斯林运用他的理智（‘Aql）。他借助理智知道：每一个热的事物都会持续散失热量，直到与其周围环境达到同等温度；这意味着，这些发出热量的天体（行星）尚未存在足够长的时间，以至于与其周围环境达到平衡。这意味着它们有一个开端，即它们从某个起点开始，这也就意味着它们并非永恒（Azaliyah）的，而这正是健全的理智所确定无疑得出的结论。这就是我们所说的思想应当是理性的（Aqliyah），并建立在理智之上的含义。

In addition built upon the law of temperature (or heat) they make calculations for the sun in relation to when it will end by calculating the amount that it radiates from its heat and they say that after a certain amount of years it will lose its heat. Indeed they go further than this and say that there are many stars that have lost their temperature and gone out (like a light) and have become black specks. They have also calculated what is produced from that radiation in relation to the increase of the intensity of the radiating body. From this they say that the sun when it loses a lot of its heat this will increase its intensity and as a result the power of its pull!! And as a result it will pull the planets towards it and this will mean the end of the world. This is what they have stated and it does not concern us what they have stated in their studies however the Muslim uses his ‘Aql (mind/intellect). He uses it to know that every hot entity continues to lose its heat until it is equal to its surroundings and that this means that these heavenly bodies (planets) that emit heat have not remained for long enough for them to have equalised with their surroundings. This means that they have a beginning or starting point that they began from which means that they are not Azaliyah (eternal) and this is what the sound mind decisively concludes. This is what we mean when we say the thought should be Aqliyah (rational/intellectual) and built upon the mind.

关于第二个标准，即这种思想适用于人的实际情况，并且与之相符，又该如何理解？

As for the second criteria, which is that the thought applies upon the reality of the human being and is in line with it?

真主(SWT)说:

Allah (swt) says:

“坚守真主造人的本性（фитра），真主所创造的人类都具有此本性，真主的创造是不可改变的。这才是正确的宗教，但大多数人并不知道。”（罗马章 30:30）

[Adhere to] the Fitrah (nature) of Allah upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know (Ar-Room 30).

这种方法与我们认识事物和事情的真实本质、理解它们的方式相同：要对事物作出判断，我们的判断就必须符合实际。换言之，我们通过那些作为公理（无可争议）的理性原则来衡量事物与事情的实际情况，以及解释它们的信息，其结果完全适用于实际并与实际相符。因此，同样地，我们必须了解和理解人的真实本质，并依据那些作为公理（无可争议）的理性原则来衡量这一认识。

This is approached in the same manner as we have taken to know the reality of things or matters according to their true realities and how we have understanding about them what is required to be able to make judgement upon them and for our judgement to be in line with the reality. In other words the process by which we have measured the reality of things and matters and the information that explains them upon the intellectual rational principles that are axioms (undisputed) and as a result of that the result was completely applicable and in line with the reality. Therefore in the same way it is essential to know and understand the reality of the human according to his true reality and to measure this knowledge upon the intellectual rational principles that are axioms (undisputed).

因此，有必要依照人的真实本质来认识和理解人的真实本质，并通过获取关于这个宇宙和人类的信息来解释它，理解其真实本质。然后，依据理性上无可争议的原则来衡量这些信息以及人的真实本质，以便对人作出判断时，判断能够适用于现实并与现实相符。是的，认识人的真实本质至关重要，因为他是法律责任（Manaat At-Takleef）的承担点。他是研究的主体，是进行考察的人，是寻求自身生命意义的人，以便确定自己在生命中的方向；他也是追求能带给他幸福与满足之事物的人。因此，我们用来判断事物与事务的标准，除了必须具有理性并建立在理智之上外，还必须与这个人的现实相符、相适用，也就是与人被造就（或被创造）所依据的本性（Fitrah）相一致、相和谐。若不了解人的构成、其组成部分，以及导致其内心安宁与平静的因素，我们就无法得知某一解决方案是否符合本性、是否与之相悖。唯有如此，人才能在今世的这段时间里行走在正道上，持续保持平静，摆脱他所遭受的苦难与不幸，以及困扰他的忧虑与停滞状态，从而提升到真主（swt）赋予他的尊贵人性境界。为此，必须获得对这个人的领会与理解。

It is therefore necessary to know and understand the reality of the human being according to his true reality and obtaining information about this universe and the human is sufficient to explain it and understand its true reality. Then this information is measured and the reality of the human is measured upon the rational undisputed principles when judging upon this human so that the judgment is applicable to and in line with the reality. Yes it is essential to know the reality of the human because he represents the point of legal responsibility (Manaat At-Takleef). He is the subject of the study, the one who is examining and the one who is searching for the meaning of his existence in the life so that he can define his course in it and he is the one searching for that which will bring him happiness and contentment. Therefore it is necessary for that which we have used to judge upon things and matters, in addition to being rational and built upon the mind, for it to also be in line and applicable to the reality of this human being i.e. in agreement (and harmony) to the Fitrah (nature) which people have been shaped (or created) upon. It is not possible to know the agreement of this solution to the Fitrah or its disagreement to it unless we have known the components of this human, his composition and the factors that lead to his tranquillity and peace of mind so that he can spend this period of time (in this life) upon the straight path and in continual tranquillity, and so that he can be rid of the misery and unhappiness that he suffers from, in addition to the conditions of worry and stagnation that affect him. This is all so that he can be elevated to the level of a human being that Allah (swt) has dignified him with. For this reason it is essential to gain comprehension and understanding of this human being.

我们从一开始就说过，人的行为与行为的规范，都依循他对生命的观念。这些观念是人所信服并已理解其实质的一系列思想。这些思想则是理智针对现实、事件与事物所作出的一系列判断，它们确定并界定了人对这些事物的立场。基于此可以明确，决定人的行为与举止的，正是安拉（SWT）所赐予他的理智之力。因此，由人类这一理智之力所作出的判断，必须与人的构造相一致。它必须与之相契合，能够安定它，并给予它安适与宁静。换言之，关于宇宙、人与生命的全面思想，需要与人的天性（فطرة，Fitrah）以及其天然构造相协调（并和谐一致），即与这一人类个体或身体的各个组成部分相一致。

We have said since the beginning that the conduct of the human and regulation of his behaviour proceeds in accordance to his concepts about life. And that these concepts are a collection of thoughts that the human believes in and has comprehended their reality. And that these thoughts are a collection of judgements that the mind issues in relation to realities, events and things, and they specify and define his position towards them. Built upon this it becomes clear that what determines the human conduct and behaviour is this power of intellect that Allah (swt) has granted him with. Therefore these judgments that are issued from this human power of intellect must be in agreement with the composition of this human. It must be at home with it, able to settle it and provide it with comfort and tranquillity. In other words, the comprehensive thought about the universe, the man and the life need to be in agreement (and harmony) with the Fitrah (nature) of the human being and his natural composition i.e. in agreement with the components of this human entity or body.

那么,这些人的组成部分又是什么呢?

So what then are these human components?

首先：有机成分/有机组成

Firstly: The organic components/ the organic composition:

众所周知，人的身体构成需要一些基本要素，必须为其提供这些要素，才能使身体不致衰亡，其生长发育的需要得到满足，其运动能力得以保障。这些要素体现在人所需的一切饮食之中，包括饮食所含的、身体所需要的各种成分。

It is from the most well known and accepted matters that the organic composition of the human demands fundamental elements that must be provided to him so that his body does not to perish, its need for development is taken care of and its capability for movement is ensured. These elements are represented in all that the human requires in terms of food and drink including all that the food and drink contains in terms of those elements that the body is in need of.

除此之外，人还自然地直接从空气中摄取氧气和其他元素。正如他需要能够滋养其力量与发展的物质，他也需要排除废物。因此，任何基本思想若不考虑这种有机构成，与这些需求不相容，无法满足这些需要，便是一种具有破坏性的思想，它将导致人类物种的灭绝和人类生活的毁坏。

This is addition to that which he naturally takes directly from the air in terms of oxygen and other elements. Just as he requires that which will nourish his strength and development, he also needs to dispose of waste. Therefore any fundamental thought that does not take into account this organic composition, is not compatible with these needs and does not lead to the satisfaction of these hungers, is a destructive thought that will lead to the dying out of the human species and the wrecking of human life.

第二：本能性（Ghareeziy）的构成：

Secondly: The instinctive (Ghareeziy) composition:

众所周知、也为人所公认的是，这个人非常关注自身生命的延续，并全力以赴地看重这件事。对他而言，这是关乎生死的重大问题，他甚至愿意为之战斗至死。同样，他非常关注人类种族的延续，他对此的重视不亚于他对自身身体延续的重视与关怀。因此，他对父母和子女的关心与照顾，以及他愿意为其中任何一人牺牲自己和财产的意愿，都清楚地向我们表明：人类种族的延续是一个关乎生死的重大问题。 我希望提请注意一个与保存和守护种族（物种）延续相关的重要方面，提出这一点是为了让这个问题更加清晰。这个问题就是“ʿIrd”（荣誉）。荣誉问题是一个显而易见的事情，并且已被确立为与生命和死亡的重要性相关的重大问题之一。因此，种族与人类的延续是不可避免的事情，也是一个至关重要的问题。

It is also a well known and accepted matter that this human is very attentive to the continuation of his life and gives this matter his full attention and concern. For him this is a vital issue that he would fight until death for. Similarly he is very attentive to the continuance of human kind and the attention he gives to this is no less than the attention and care he places to the continuance of his body. So he pays care and attention to his parents and children and his readiness to sacrifice himself and his wealth for any of them reveals clearly to us that the issue of the continuance of the human kind is a vital life and death issue. I would like to bring attention to an important aspect related to preserving and safeguarding the continuance of the kind (species) and the mentioning of this is for the sake of bringing clarity to the issue. This issue is that of AL-‘Ird (honour) because the issue of honour is a subject that is clear to the eyes and it is well established to be from amongst the vital issues connected to the importance of life and death. So the continuation of the species and the human kind is an inevitable matter and a vital issue.

他也非常留意寻找一个安全稳妥的庇护所，以便在危难深重之时投奔，在需要之际有所依靠，那时援助者稀少，他也已失去一切保护者。换言之，这种情形发生在一个人无力满足自身需求、无法从恐惧中获得安全的时候。

He is also is very attentive to finding a safe and secure place to seek refuge in at the time of severity which he can turn to in the time of need, when the supporters are few and he has lost all protectors. In other words this occurs when somebody is incapable of meeting his need or finding security from his fears.

这些内在驱动的倾向性感觉与情感被称为本能。它们是人内在固有或潜藏的能量，推动他持续地行动，并不断地向前迈进。

These inner driving dispositional sensations and feelings have been called instincts. They are the inherent or latent energy within him and what motivates him towards continuous activity and to continuously move forward.

有些人将本能加以分类并计数，认为其数量超过一百种。然而，对于他们所视为本能的所有这些表现形式，我们应追溯至其所源自的根源。因此，它们归结起来不超过三种基本的根源，而它们涵盖了人类生活的各个方面。它们是：第一，他对延续（即生存）的热爱，包括他为此所付出的关注和照料；第二，他对人类这一物种以及繁衍延续的热爱，包括他为此所付出的关注和照料；第三，他对安全感（安全的感觉）与宁静的热爱，以及他为此所付出的关注和照料。

Some people have categorised the instincts and counted them to be in excess of one hundred however in respect to all of these manifestations which they have considered to be instincts we return to the origin that they have originated from. As a result they number no more than three fundamentals or origins and they include every aspect of the human’s life. They are: Firstly, his love for continuance (i.e. to remain/survive) which includes his attention and care that he attaches to this. Secondly, his love for the human species and the continuance of reproduction including the attention and care that he attaches to this. And thirdly, his love for security (feeling of safety) and tranquillity and the care and attention he attaches to this.

对于这些根源，各自都有大量的表现形式，而每一种表现形式都会在引发它的事物出现时显现出来。因此，当存在一个使人恐惧的诱因时，他便会感到恐惧。这个诱因可能来自于他面前一个呈现出来、令他害怕的现实事物；也可能来自于将恐惧的念头与内心中一个外在存在的呈现之物相联系。结果，他会特别留意和关切自身的安全、福祉以及生命的延续。同样，当女性在场，或他在心中想到女子时，他便会倾向于她，这与他内心对人类种族延续的天性关注相关。当他陷入困境或两难之中，既找不到任何人或任何事物来为他解决或为他解除困境，或者当他想要获得或达成某件难以实现的事情时，他便会全心投入于祈祷，并不断向安拉恳求。

For each of these origins there are a great number of manifestations and each one of them appears or manifests in the presence of that which instigates them. So he fears when an incentive for fear exists which could either be from a represented reality in front of him that causes fear or it could be from associating the thoughts of fear with a represented reality that is in the mind which exists externally and as a result he pays special attention and care upon his survival, well being and continuation of his life. Also he inclines towards the female when she is present or if he thinks about the girl in his mind which relates to his internal dispositional attentiveness to the continuation of the human species and kind. And he dedicates himself to Du’aa and continuous pleading to Allah when he finds himself in a tight spot or dilemma and he cannot find anyone or anything to fix it for him or get rid of it from him, or when he is thinking about obtaining or attaining something that is hard to achieve or reach.

这三种本能（غرائز）各自都有若干表现形式，每当人身上出现其中某一种本能或其某种表现形式所引发的本能性饥渴时，便会从中产生一些感受，对人的内在自我（النفس）施加压力。于是他被驱使去满足这种饥渴，或去寻找满足它的途径。在他能够消除引发这种饥渴的原因、满足这种饥渴，或为其满足准备好途径之前，这种饥渴将持续对人的内在自我构成压力，并使他忧虑和焦躁。

Each of these three Gharaa’iz (instincts) have a number of manifestations from which feelings are emitted that apply pressure upon the Nafs (inner-self) of the person whenever an instinctual hunger from any of these three instincts or one of its manifestations occurs within him. He is then driven to satisfy this hunger or goes in search of a means to satisfy it. It will remain a source of pressure upon the human inner-self and cause worry and stress for him until he is able to remove the reasons provoking that hunger or satisfy that hunger or prepare a means for its satisfaction.

也不应该说:这些事情并非原本就存在于灵魂(Nafs,自我)之中,而是后天获得的特征或属性,是人在生活环境、处境以及生活本身的影响下逐渐积累形成的。之所以不能这样说,是因为可以明显看到,孩子从出生的那一刻起,这些事情就已存在于他身上,这一事实是可以通过感官亲身观察到的。在孩子尚未达到……(65)之前,这一点就已经清楚地显现出来了。

And it should not be said: That these matters are not originally in the Nafs (self) but rather they are acquired characteristics or attributes and accrued in the person as a result of living circumstances or conditions and the nature of life. This is not said because it is noticeable that the child from the moment of its birth has these matters existing within him and this reality has been witnessed by the senses. This evidence of this in a child is apparent before he has 65

他具备了模仿或获得此种能力的本领。他对母亲的眷恋、因疼痛而啼哭，以及他喜欢抓取并占有眼前一切事物的爱好，都证明这些事情是他与生俱来的本性（Fitrah），而不是从社会中习得的品性。除了盲目傲慢的人之外，没有人会否认这一点，我们只求真主保佑，使我们免于这种傲慢。还有谁比那些声称占有欲或拥有欲源于资本主义社会及其所带来的观念，而人原本并无此本能，这些只是孩子从童年起所沾染的特性或品质的人更加傲慢呢？那么，又是谁教会婴儿如何从母亲那里吮吸乳汁，如何特别留意母亲的乳房呢？又是谁教他特别珍视自己的玩具，并在遇到别的孩子的玩具时，赋予他想要占为己有的强烈渴望呢？

gained the ability to imitate or make such an acquisition. His longing towards his mother, his crying out due to pain and his love for grabbing hold and taking possession of everything that he sees around him, all of this confirms the Fitrah (nature) of these matters within him and that they are not attributes that are acquired from his society. None other than the blindly arrogant would deny this and refuge is sought in Allah from such arrogance. And is there anyone more arrogant than the one who says that the instinct of possession or ownership arises from the capitalist society and the concepts that it brings whilst in origin the human has no such instinct and they are only characteristics or attributes that the child picks up from his childhood and onwards? So who then taught the child how to take milk from his mother and to pay special care and attention to the breast of his mother, and who taught him to pay special attention to his toy and provided him with the ardent zeal to attempt to take ownership of another child’s toy when he comes across it?

以上简要呈现了人的本性构造的实际状况，这是一种自然的（فِطْرِيّ）构造，在任何情况下都不可忽视、忽略或改变。

The above is a brief snapshot of the reality of the human composition, the natural (Fitriy) composition that cannot under any circumstances be overlooked, neglected or changed.

真主(SWT)说:

Allah (swt) says:

【遵循】真主创造人类时所赋予的**菲特拉**（天性）。真主的创造是不可更改的（罗马章30）。

[Adhere to] the Fitrah (nature) of Allah upon which He has created [all] people. No change should there be in the creation of Allah (Ar-Room 30).

否则，这将导致人类的终结和灭绝，因为他忽视了自身的生理需要，或忽视了物种的本能（即繁衍）。或者，这会使人陷入执念、忧虑、压力和不安之中，因为他无法满足自身的本能欲望和天然的内在感受，而这些感受会对他的神经施加压力，最终导致他的不幸与痛苦。

Otherwise this would lead to the end of the human being and his extinction as a result of overlooking his organic needs or by overlooking the instinct of the species (i.e. procreation). Or it would leave the human locked in his obsessions, worry, stress and instability due to not being able to satisfy his instinctual hungers and natural internal sensations that apply pressure upon his nerves leading to his unhappiness and misery.

本简要概述之所以呈现于此，是为了让我们理解这一全面的思想及其衍生内容，对我们所研究的这一人类主体以及我们希望探讨和解决的问题，所施加的各种制度产生了多大程度的影响。

This brief summary above was presented so that we can understand the extent of the effect of the comprehensive thought and what emanates from it in regards to the systems that are applied upon this human being who is the subject of our study and the problem that we want to address and solve.

因此,任何综合性的思想(aqeedah,即“阿盖得”/信仰体系),以及由其衍生出的治疗方案与解决办法,如果没有顾及人的自身这些(天然的)构成要素,便被视为不正确的思想,它无法实现为人或其社会带来健全、正确之复兴的目标。总之,第一个标准,即该思想是理性的(智性的),并建立在理智之上,是一个正确的衡量尺度或标准;第二个标准,即该综合性思想与人的天性(fitrah,即本然之性)相符合,同样是一个正确的衡量尺度。凡是与这两个标准中的任何一个或同时与两者相悖的综合性思想,都是不正确或错误的思想,不适合用于健全、正确的复兴(Nahdah)。

Therefore any comprehensive thought (Aqeedah) along with what emanates from it in terms of treatments and solutions that did not take into account these (natural) compositions of the human self, is considered to be an incorrect thought, that is not compatible with the objective of bringing a sound and correct revival for the human or his society. In summary, the first criteria, which is that the thought is rational (intellectual) and built upon the mind, is a correct measure or criterion and the second criteria which is the agreement of that comprehensive idea to the Fitrah (inherent nature) of the human, is also a correct measure. And any comprehensive thought that is in opposition with these two criteria or any one of them is an incorrect or false thought that is not suitable for the sound or correct Nahdah (revival).

例如，当有人提出压制繁衍本能、或推广禁欲与隐修的思想时，这种思想是错误而不正确的，因为它没有考虑到人与生俱来、天然存在的繁衍本能。如果每个人都遵循这种思想，那么在人们接受这种思想之后不久，人类就将走向灭绝。

For example when a particular thought is being established related to the repression of the instinct of procreation or the spread of the thought of monasticism and abstention, this thought is false and incorrect because it does not take into consideration the procreation instinct that exists naturally and inherently within the human being. If every human was to abide by this thought then this would mean the end of the human race after only a short time from the point of embracing this kind of thought.

有一群圣门弟子前往众先知之妻的住处,询问先知(ﷺ)的功修。得知情况后,他们似乎觉得自己的功修太少,说:我们与安拉的使者(ﷺ)相比算得了什么呢?他已被赦免了以往和以后的罪过。于是其中一人说:我要整夜礼拜,永不睡眠。第二人说:我要常年封斋,永不间断。第三人说:我要远离女人,永不结婚。 这消息传到安拉的使者(ﷺ)那里,他便在清真寺里对众人讲话,说:那些人怎么会说这样那样的话呢?至于我,我夜间站立礼拜,也睡觉;我封斋,也开斋;我也娶妻。所以这就是我的逊奈,凡是背弃我的逊奈的人,就不是我的人。

<<A group from amongt the Sahaabah went to the houses of the wives of the Nabi (saw) and asked about his ‘Ibaadah (acts of worship). When they were told, it was as if they thought it was little and said: Where are we in relation to the Messenger of Allah (saw) who has been forgiven his past and future wrong actions? Then one of them said: I will pray throughout the night and never sleep. The second said: I will fast continuously and never break my fast. The third said: I will isolate myself from women and never marry. Then when this news reached the Messenger of Allah (saw) he addressed the people in the Masjid and said: What is the matter with those people who say such and such things!? As for me, I stand up for prayer at night and (then) I sleep, I fast and I break it and I marry women. So this is my Sunnah and whoever desires to turn away from my Sunnah then he is not from me>>.

这与该思想对安拉为人类所创造的天性（Fitrah）的违背有关。同样，当一种全面的思想建立在压抑生存本能、或压制其某种表现形式之上时，情况也是如此，例如对占有的热爱，他们称之为占有本能，并认为它仅仅是后天习得的习俗或习惯。无论他们在这一看法上有多么无能，显而易见的是，占有或拥有的实质早已存在于尚未从周围环境或身边之人那里获得任何东西的孩子身上。试图压制这一实质的做法是失败的，它必然导致人因违背其天性而陷入不幸与苦难。我们要说：这是一种错误的全面思想，它既不适合使人获得健全（正确）的复兴，也不能给他带来幸福与满足。此外，这种思想若离开强制与武力的运用，在现实中也无法实现。

This is in relation to the thought’s opposition to the Fitrah of Allah that he has created the people upon. Similarly this is the case when a comprehensive idea is established upon the repression of the survival instinct or the suppression of one of its manifestations like the love of ownership which they have called the ownership instinct and considered to be (merely) an acquired custom or habit. Regardless of their incompetence in that consideration, it is evident that the reality of ownership or possession exists within the child who has yet to acquire anything from his surroundings or those who are around him. The attempt to repress this reality represents a failed attempt and it will inevitably lead to the unhappiness and misery of the human due to it being in opposition to his Fitrah (inherent nature). We would say: It is an incorrect comprehensive idea and it is not suitable to revive the human with a sound (correct) revival or to provide him with happiness and contentment. Additionally this kind of thought cannot be achieved in reality in the absence of the use of coercion and force.

同样,任何全面的观念或思想,若试图使人不再感到需要一种力量来依靠,在遭遇困厄或灾祸降临时可以求助,那么这种观念或思想就是失败的。因为这些情感无法被消除,每当我们试图消除它们时,便会把这些敬畏和尊崇之情引向另一个方向。至于彻底消除这些情感,那纯属幻想;而将其转移到对某个国家、某个人、某位领袖或其他任何事物的神圣化、敬畏和尊崇上,恰如试图以独身主义的理念说服人们,却任由他通过通奸(Zinaa,私通)或同性恋等方式来满足自己。这等于是在满足其延续后代的欲望或需求时,以一种不正当、偏离常轨的方式去满足它的某一表现形式。

Likewise any comprehensive idea or thought that attempts to prevent the human from feeling the need for a power that he can seek refuge in whenever he faces hardship or a harm befalls him is a failure of an idea or thought. This is because it is not possible to remove these feelings and whenever we attempt to do so we redirect and divert these feelings of sanctification and respect in another direction. As for completely removing these feelings then this is pure fantasy and diverting them to sanctification, reverence and respect to a State, person, leader or anything else is exactly like the attempt to convince people with the idea of abstinence from marriage whilst leaving him to satisfy himself by way of Zinaa (Fornication) or homosexuality for example. This represents an attempt to satisfy his hunger or desire for procreation in an incorrect or a deviant satisfaction in regards to one of its manifestations.

至于正确的综合性思想（Aqeedah），它是不忽视人的天性（Fitrah）在有机需求和本能欲望（冲动）方面的思想。相反，它致力于组织所有这些欲望，而非压制它们，并以精确的方式安排和组织它们的实际状况，不让它们任意放纵。这意味着它不允许以牺牲另一种欲望为代价来满足某一种欲望。因此，这样的Aqeedah，由于与人的内在本性相符，第二项标准已判定其为正确，我们说，像这样的Aqeedah是正确的，前提是它满足两个条件：

As for the correct comprehensive idea (Aqeedah), it is the thought that does not overlook the Fitrah of the human being in terms of his organic needs and instinctual hungers (urges/drives). Rather it aims at organising all of these hungers and not suppressing them and it arranged and organised their realities in a precise manner and it did not let them run free. This meant that it did not allow the satisfaction of one at the expense of another. Therefore the Aqeedah like this which the second measure or criterion has judged to be correct due to its agreement with the inherent nature of the man, we say that the like of this Aqeedah is correct, as long as it fulfils two conditions:

a) 它是“عقلية”（理性的）的，并且建立在“عقل”（理智）之上。

a) That it is ‘Aqliyah (intellectual/rational) and built upon the ‘Aql (mind).

b) 它与人的 Fitrah（天性）相契合（和谐一致）。

b) That it is in agreement (harmony) with the Fitrah (inherent nature) of the human being.

因此，我们明确断言：全面的思想（Aqeedah，即信仰），也就是 Qaa’idah Al-Fikriyah（思想基础）

We therefore decisively affirm that the comprehensive thought (Aqeedah) i.e. the Qaa’idah Al-Fikriyah (Intellectual principle/basis)

人用来构建其思想、并由此派生出其生活各项制度的那个基础，必须满足两个条件。它必须是理智的，建立在理性之上，以便能够获得理性的确信；同时它又必须与人的天性（Fitrah）相符，从而使心灵获得安宁。正是这样的基础才能引向人类的幸福，它也是实现人类复兴所依据的原则或根本。

upon which the human builds his thoughts, and from which the systems of his life emanate, must fulfil two conditions. It must be intellectual and built upon the mind so that the intellectual conviction can be attained and it must also be in agreement with the human Fitrah resulting in the tranquillity of the heart. This is what leads to human happiness and it is the principle or basis that is utilised to achieve the revival of human kind.

所以，理性的信念是人用来规范和处理自身事务的东西，而对*Fitrah*（天性）的认同则是给人的心灵带来安宁、平静与满足的东西。

So the intellectual conviction is what the human uses to regulate and conduct his affairs whilst the agreement to the Fitrah is what brings tranquillity, peace and contentment into his heart.