本研究关注人类，以及如何理解人的提升或衰退的水平，以及如何从其行为与举止中判断这一点，无论这种判断针对的是个人还是群体，因为本研究是从人作为人的角度来探讨的。因此，有必要依据人的真实本质来理解人，以便我们知道他何时衰退、何时提升。理解人需要理解其行为与举止的推动因素，理解这些行为与举止的运作方式，以及支配此人行为的因素，还有他与周围群体或集体行为的一致性。

This study concerns the human and understanding his level of elevation or decline and the way of ascertaining that emanates from his actions and behaviours whether this applies upon an individual or a group, as the study relates to the human in his capacity as a human being. Therefore it is essential to understand this human upon his true reality, so that we can know when he is declined and when he is elevated. Understanding the human requires an understanding of the motivating factor for the actions and behaviours, understanding the manner in which they proceed in addition to that which controls the behaviour of this human and his conformity to the behaviour of the group or collective from amongst those who surround him.

是的，对人的看法属于对宇宙整体以及其中所包含的生命事物的总体看法的一部分；然而，置身于这一宇宙之中的人，与其他一切受造物相异，拥有其独有的特性与属性。尽管人是宇宙和受造界的物质组成部分，也是在大地上行走的生命形式之一，但他在真主（SWT）为他所特别赋予的“ʿAql”（理智）方面，以及在赐予他的理解与领悟能力方面，与这一受造界截然不同。正因如此，受造界中的万物被驯服以服务于人，这是真主（SWT）对人的慈悯与恩典。

Yes, it is correct to say that taking a view of the human falls under the overall view of the universe as a whole and what is included within it in terms of life however the human who fits into this universe differs from all other creations with characteristics and attributes that are unique to him. Despite being a material part of the universe and creation and from the forms of life that walks upon the earth, he does however differ completely from this creation due to what Allah (swt) made special with him in terms of his ‘Aql (mind) and that which has been bestowed upon him in terms of comprehension and understanding. This is the reason for subjecting that which exists in the creation to the service of man, as a mercy and favour from Allah (swt) to him.

并且祂为你们驯服了天下万物，无论是天上的还是地下的，都出自祂的恩典。诚然，其中确有迹象，给那些懂得思考的民众。（《贾西叶》45:13）

And He has subjected for you all that is in the heavens and all that is on the earth - from Him. Indeed in that are signs for a people who give thought (Al-Jaathiyah 13).

{و سَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دَائِبَيْنِ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ} (إبراهيم：33) 她为你们驯服了太阳和月亮，使它们持续运行（在轨道上）；也为你们驯服了黑夜和白昼。（易卜拉欣：33）

And He subjected for you the sun and the moon, continuous [in orbit], and subjected for you the night and the day (Ibrahim 33).

并且祂为你们使船只遵照祂的命令在海中航行，并为你们使江河听从你们（易卜拉欣章 32）。

And He subjected for you the ships to sail through the sea by His command and subjected for you the rivers (Ibrahim 32).

除此之外,还有其他经文(Aayaat,即节文)阐明了安拉(SWT)出于恩惠赐予这个人类的恩典,包括理智与领悟的恩典,以及随之而来的恩典:让万物存在于他的支配之下,使他能够按自己的意愿从中获益,并以他所能找到的任何方式加以利用。

There are in addition to these other Aayaat (verses) which explain that which Allah (swt) has bestowed out of his favour upon this human being in terms of the blessing of the mind and comprehension and what follows this in terms of providing and subjugating all that is in existence to him and allowing him to seek benefit from what he wishes and in whatever way he can find to utilise them.

因此，人是一个有生命的躯体，与其他任何有生命的躯体一样，具备各种属性。他会发育、成长、进食、饮水、休息、繁衍后代、繁衍生息；他会照顾并保护自己，感知并体会自身的无能与需要，同时设法满足这些需要。同样，他会感到怜悯与温柔、父爱与子情，正如他会感到恐惧与安全感、自我之爱、对权威和所有权的渴望；他会愤怒，也会喜悦，会庆祝，也会悲伤，此外还有其他各种感受与情绪。这些感受在他内心产生欲望，并促使他采取行动，去满足这些需求、应对这些渴求。而这些渴求，都源于他内在固有的生命能量。

So the human is a living body and has everything that any other living body has in terms of attributes. So he develops, grows, eats, drinks, rests, produces offspring, populates, he takes care and protects himself, he senses and feels his inabilities and need whilst seeking to cater for this. Similarly he feels compassion and tenderness, paternity and sonship, just as he feels fear and security, love of the self, of authority and ownership and he gets angry and pleased, he celebrates and he is sad amongst other sensations or feelings that generate within him the desire and provide for him an incentive to go forth in order to satisfy these wants and deal with these hungers, that are a product of the life energy that lies inherently within him.

而这具类似发动机的身体，在运作、延续、建构、成形、修复受损或破损之处，以及清除因废物而造成损害之物方面都有其需要。因此，生命能量（Taaqah Al-Hayyawiyah，生命力）驱使人去获取营养与水分，每当身体需要时便如此，或去除在体内燃烧或受损的东西。因此，这个人从出生到死亡，始终处于持续不断的运动状态，正因如此，他需要为这种运动所需的能量，以及身体在组成部分和工具方面所需的东西。人因此总是忙于满足自身的需要，或驱散身体在器官结构和本能结构中所要求的饥饿感，在这一点上他与其他任何生命体或生物并无二致。然而，在获取满足其所需之物的方式上，以及满足这些需要的方式上，他与其他一切生物或生命体有所不同。其他生物和动物依据安拉（SWT）所赋予它们的天性（Fitrah），以本能反应（Raj’i Ghareezi）的方式行动。

Also this body that resembles a motor has needs in terms of its movement, continuation, building, forming, fixing what is broken or damaged and removing that which causes it damage in terms of waste. As such the Taaqah Al-Hayyawiyah (Life energy/force) drives him to obtain nourishment and water whenever the body requires this or to remove that which burns or is damaged within it. Therefore this human from the time of his birth until the time of his death is in a state of continuous and sustained movement and due to this he requires what he needs in terms of energy for this movement and what the body requires in terms of components and tools. The human is as such always busy in securing his need or driving away his hunger that is demanded from this body in its organ structure and instinctive structure, and in this way he is like any other living entity or being. However he differs from all other creatures or living things in regards to the manner in which he fulfils the attainment of that which satisfies his hungers and in regards to the manner of satisfying them. Other living things and creatures act by instinctive reaction (Raj’i Ghareezi) according to the Fitrah (nature) that Allah (swt) has given them.

而那位造化均衡、并引导万物的（主），（AL-‘Aalaa 3）。

And (the One) who gave proportion and guided (AL-‘Aalaa 3).

这些生物为了维持生命、保全自身、延续种族，或满足自身的饥渴需求，会以极其奇妙、令人惊叹的方式和手段表现出特定的行为。然而，人类与它们不同：人是依据安拉（SWT）赐予他的理智而行动的，而不是像其他生物那样依据本能的反应。当他去满足饥饿、实现需要或愿望时，他只是基于理性的理解，并针对所处理的事物形成一个概念：这件事能否带来满足？他是否被允许利用它？因此，人在处理任何事情之前，都会先向自己提出两个问题。

So these creatures behave in specific ways to maintain their life, to preserve themselves and maintain their species or to fulfil their hungers with mind boggling and wondrous styles and means. However the human being differs from them because he acts in accordance to his mind that Allah (swt) has bestowed upon him and not in accordance to instinctive reaction like the other living creatures. When he goes forth to satisfy his hunger or fulfil his need or desire he only does this based on a intellectual comprehension and by forming a concept about a matter that he is addressing, in regards to whether it can lead to satisfaction or not? And whether it is permitted for him to seek utilisation by it or not? As such the human does not proceed upon a matter from amongst matters until he has posed two questions to himself.

第一个问题：这件事物或事情是否含有能满足他的欲求、满足他的需要或满足他的愿望的东西？这个问题的答案取决于他所持有的观念。如果他对这件事物的观念是它能满足他的欲求、满足某种需要或满足他的愿望（无论这一观念是出自他自己，还是取自他人），那么仅凭他所拥有的这一观念，他就会产生对它的倾向，并感受到想要获取它的压力和渴望，这就是我们所说的“关于某一事物或事情的观念”。然而，在他听到第二个问题的答案之前，他会克制自己去获取它并从中寻求利用，第二个问题是：利用或受益于这件事物，并借助它满足自己的欲求，是否被允许？如果答案是否定的，他就会远离它，转移自己的倾向或试图这样做，因为从中受益或借它满足欲求是不被允许的。如果答案是肯定的，即允许利用它，那么他就会去取用它、去实行，并借它满足自己的欲求。这就是我们所说的“关于生活的观念”。

The first question: Does this thing or matter contain that which satisfies his hungers, meets his needs or satisfies his desires? And the answer to this question rests upon the concepts that he carries, so if his concept about the matter is that is satisfies his hunger or meets a need or satisfies his desire (whether this concept has originated from him or has been taken from others) then by this concept alone that he possesses, he will attain the inclination towards it and will feel the pressure and hunger towards taking it and this is what we call ‘the concept about a thing or matter’. However he refrains from engaging in taking it and seeking utility from it until he has heard the answer to the second question which is: Is it permissible to utilise or benefit from this thing or matter and satisfy his hunger from or by it or is it not permissible to do so? Then if the answer to this is negative he will incline away from it, turn his inclination away from it or attempt to do so because it is not permissible to benefit from it or meet his hunger by it. If however the answer is positive in the case where it is permissible to benefit from its use, then he will take it, perform it and satisfy his hunger by it. This is what we call ‘The concept about life’.

因此，决定一个人行为或举止的，是他对事物的概念，即这些事物是否令人满意；以及他对生活的概念，即这些事情是否被允许。

Therefore that which determines the conduct or behaviour of a person is his concepts about things or matters in terms of them being satisfying or not satisfying and then his concepts about life in terms of the matter being permissible or not.

关于事物的概念，在阿丹的众子（人类）之间，实际上几乎是相同的，他们之间除了口味和欲望的差异外，并无其他区别。因此，就事物的概念以及对其所含属性和所蕴益处的理解或认知而言，对人类来说是一致的。这些概念并不影响人的行为举止，也不决定他的提升或堕落的程度。因此，水果、蔬菜和各种肉类，以其不同的形式和类别，以及知道异性满足的是繁衍后代的需求，崇拜满足的是净化心灵的需求，衣物保护人免受寒暑，或为了外表而穿着，所有这些关于事物的概念，对人而言都是相同的，因为它们代表的是已被研习的知识，或对事物属性的理解，即这些事物能否满足需求。

The concepts about matters or things could virtually be the same in respect to the sons of Adam (humans) and there are no differences between them apart from differences in tastes and desires. As such in terms of the concepts about things and understanding or knowing the attributes they consist of and the benefits that they contain, then these are one and the same in respect to humankind. As such these do not affect the conduct or behaviour of the human in terms of his elevation or level of decline. So fruits, vegetables and meats in their different and various forms and categories, knowing that the female satisfies the hunger related to procreation, that worship satisfies the hunger related to sanctification, that clothing protects the person from the cold and heat or is worn for reasons of appearance, then all of these concepts about matters or things are the same in respect to the human being because they represent studied knowledge or a comprehension of the attributes of things in respect to them satisfying the hunger or not satisfying it.

关于生活中的一些观念：对于某种事物或事情是否允许用来满足欲望，这一问题并不取决于事物本身，也不取决于人自身。相反，必须回归到一些原则，这些原则被用作衡量其行为的标准和尺度，也就是回归到他对生活的看法，即在采取某种行动或避免某种行动时所持的观点。穆斯林对生活的观点就是哈拉尔（合法）与哈拉姆（非法）。因此，当他产生某种欲望时，例如与肠胃相关的饥饿感，他看到一碗食物，并且由于知道这是可以食用的食物而认为它适合被吃，他便会对它产生倾向。然而，他不会去拿它，直到他回答了第二个问题：取用它是否被允许？换句话说，他在问自己，拿来吃是哈拉尔还是哈拉姆。如果他随后得知这食物含有违背其判断标准的东西，即他的生活观点，比如得知其中有纳贾斯（不洁之物），或含有猪肉，或其主人未允许他取用，那么在这类情况下，他会克制自己不去取用，无论他内心多么倾向于它，并且会努力压制这种倾向。这一例子可以适用于人所遇到的任何事物，无论是为了满足他的任何一种饥饿或欲望，无论是属于机体性的需求，如饮食，还是属于本能性的需求，如保全自身、繁衍后代和生存。

As for the concepts about life in terms of it being permissible to seek satisfaction from a certain thing or matter or it not being permissible to do so, then this issue rests outside of the thing or matter itself and outside of the human himself. Rather it is necessary to return to a principle or principles which are used as criteria or a measurement for his actions and a measure for his behaviours. This means returning to his viewpoint in life in respect to undertaking an action or refraining from it. And the viewpoint of the Muslim in life is the Halaal and the Haraam. Therefore whenever a hunger comes to him like that related to the stomach for example and he sees a bowl of food and knows that it is suitable to be eaten due to his knowledge that it is food that is eaten, then he will be inclined towards it, however he will not take it until he has answered the second question: Is it permissible to take benefit from it or is it not? In other words he is asking himself whether it is Halaal or Haraam to take it and eat it. If he then knows that this food contains something that contravenes and is against the measurement that he returns to (for judgment) i.e. his viewpoint in life, like if he knew that is was Najas or that pork was contained within it or that its owner had not given permission for him to take it, then in the like of these circumstances he would refrain from taking it regardless of his inclination towards it and he then attempts to distance this inclination. This example can be applied to anything that the human comes across in relation to the satisfaction of any hunger from amongst his hungers or desire from amongst his desires and whether it was from the organic hungers like eating and drinking or from the instinctual hungers like sanctification, procreation and survival.

基于此,我们可以说:人的一切行为都受其所信奉的、由其人生观所确定的标准、准则和原则所约束,即受其'Aqeedah'(关于人生的信仰)所约束。人的每一个行为,无论是否属于根本性的,无论是伟大还是微小、价值高还是价值低,其是否进行或放弃,都是由其关于人生的观念所决定并依其运行的。因此,他的'Aqeedah'是其思想和人生观念的根本基础,人生的一切制度都源于此。他的人生观也取自于此,此外还有那些用来区分Khabeeth(污秽、恶劣)与Tayyib(纯净、善良),以及区分谷粒与糠秕的原则、标准和尺度。

And based on this we say: That all of the actions of the human are restricted by measurements, criteria and principles that he believes in and which have been defined by his viewpoint in life i.e. by his Aqeedah (belief about life). And that every action from amongst his actions is determined and runs in accordance to his concept about life in terms of proceeding to undertake the action or refraining from it, whether this action was a fundamental one or not, great or lowly and of high value or of low worth. So his Aqeedah is the fundamental principle (or basis) for his thoughts and concepts about life and all of the systems of life emanate from it. His viewpoint in life is taken from it, in addition to the principles, criteria and measurements that distinguish the Khabeeth (filth/bad) from the Tayyib (wholesome/good) and the wheat from the chaff.

这正是人区别于其他一切生物之处，也是使人超越它们的根本所在。人拥有一种能够理解周围事物和事务的心智，并且对生活有一种观点，能够凭借思考从理性上推断真理；他相信这些思想，使其成为定义他生活行为的观念，并在他为满足饥饿、欲望或需求而行动时，规范他的举止。

This is what distinguishes the human from all other living creatures and this is what elevates him above them. He possesses a mind that comprehends the things and matters that are around him and has a viewpoint in life that can intellectually reason the truthfulness by thoughts, and he believes in these thoughts so that they become concepts for him that define his conduct in life and regulate his behaviours when he goes forth to satisfy his hungers and satisfy his desires or wants.

基于此,对这个人的评判是通过他的行为作出的。这是对他所信奉的思想、他为自己所采纳的标准,以及他所持的人生观的评判。对这些思想的评判,需要存在一些原则和被公认的既定真理,在作出判断时以此为依据。

Based upon this the judgement upon this human is made through his actions. This is a judgement made upon what thoughts he believes in and what he has taken as a criterion for himself in addition to what he has made the viewpoint in life. Judgement upon these thoughts requires the presence of principles and given accepted truths that are returned to when issuing a judgement.

因此，这里的问题在于对某个具体人的理解：他是被提升了，还是被贬低了？这是对其行为与举止所作的判断，依据的是我们关于高尚行为与举止的观念和信念，以及与之相关的品质，例如无私、善良、侠义、忠诚或诚实、良好的邻里关系、交易中的诚实、真诚和完善，以及人们用来判定行为真实面貌的其他衡量标准和准则。

Therefore the issue here is about understanding a particular human being. Is he elevated or declined? It is a judgement upon his actions and behaviours based on our criteria of concepts and convictions about the elevated actions and behaviours and its associated characteristics like selflessness, goodness, chivalry and loyalty or trustworthiness, in addition to good neighbourliness, honesty in transactions, sincerity and perfection amongst other measurements and criteria that people use to ascertain the true reality of actions.

安拉(SWT)说:

Allah (swt) said:

真主确实命令公正、行善，以及施舍给亲属；禁止淫秽、罪恶和欺压。祂教诲你们，或许你们会铭记在心。（《蜜蜂章》90节）

Verily Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded (An-Nahl 90).

他(subhanahu wa ta'ala)说道: Wait—per the rules, (SWT) should be kept exactly as it is, so the correct output is: 而他(SWT)说:

And He (swt) said:

善行并不在于你们把脸转向东方或西方，而真正的善行在于：信奉真主、末日、天使、经典和众先知，为了对它的喜爱而把财产施予亲属、孤儿、贫困者、旅途中的人、求助者，并用于赎取奴隶；谨守拜功，完纳天课；践行所许的诺言；在贫困、疾病和战乱之时保持坚忍。这些人便是诚实的人，他们便是敬畏者。（黑牛章 177节）

Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah , the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveller, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives Zakah; [those who] fulfil their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous(Al-Baqarah 177).

安拉的使者ﷺ说：

The Messenger of Allah (saw) said:

“如果有一人因你的缘故而得到真主的引导，对你来说，这比太阳所照耀的一切都更好。”（泰伯拉尼 引自 艾布·拉菲儿）

<<For one person to be guided by Allah by your hands is better for you than all that the sun rises upon>> (At-Tabaraani from Abu Raafi’).