正如我们所说，"Nahdah"（复兴）是一个现代术语，用来表达一种特定的现实，即一个民族、一个群体或个人从一种状况迁移到更好的状况。然而，我们所说的是哪种状况呢？我们已经清楚地看到，受过教育的人和毕业生的增多、财富或资源的增加，以及富裕之人的大量存在，并不等同于（实现了）复兴。

As we have said An-Nahdah is a modern Istilaah (terminology) and has been put down to express a specific reality which is the moving of a nation or people or individual from one condition to a better condition. However what condition do we mean? It has become evident to us that the abundance of educated people and graduates, the increase in wealth or resources and the existence of many affluent people does not mean (the realisation of) Nahdah?

因此,这种转变或移动是什么?它的存在体现了一个民族、一个群体或一个人身上的复兴(Nahdah)。这正是区分一个民族与另一个民族的关键所在。复兴的民族与衰落的民族之间有什么区别?用什么标准来区分一个复兴的人与一个低落或衰落的人?两个人同样是人,拥有相同的官能和特性,都努力满足自己的需要、填饱自己的欲望,那么是什么使一个人与另一个人有所不同?尽管如此,我们仍将其中一人称为高尚的人,另一人称为衰落的人,而完全不考虑他的外表、身材的高矮胖瘦或肤色。 话虽如此,我们确信自己对他们所作的评判是正确的,是符合此人真实情况的判断。这是因为,我们只有在观察了他的行为、看到了他的举止、并与他交往、打过交道之后,才会作出判断。这样,我们就不会对他妄下结论,也不会对他作出失实的描述。他的品行、他处理人际关系的方式以及他的人生历程,才是显示其真实面貌的镜子,也是我们作出判断所依据的确凿证据。如此,我们便能根据人们的品行和举止,将他们描述为高尚或衰落,而这样的描述既不过分,也不疏漏,能够准确地适用于此人的真实情况。

Therefore what is this transformation or moving whose existence is an expression of the existence of Nahdah within a nation, people or individual? This is the crux of the matter to determine that which distinguishes one nation from another. And what is the difference between a revived people and a declined people? What is the measurement that distinguishes between a revived person and a low or declined one? What distinguishes one individual from another whilst both of them are human enjoying the same faculties and specificities and both of them strive to fulfil their needs and satisfy their hungers? Despite this we describe one as being an elevated person and the other declined whilst paying no regard at all to his outer appearance, the size and shape of his body or the colour of his skin. Having said that we are certain that the judgement that we have made upon them is a correct judgement and that it is a true judgment upon that is applied upon the person’s reality. This is because we do not judge him except after witnessing his conduct and after we have seen his behaviours and interacted and dealt with him. So that we do not pronounce a haphazard judgment upon him and do not describe him falsely then his conduct, the manner that he regulates his relationships and proceeds in life is the mirror that makes evident his true reality and it is the definite proof that we rely upon in making our judgment. In this way we are able to describe the people as being elevated or declined built upon their conducts and behaviours and this description would then be applicable upon the person’s reality without excess or negligence.

有可能我们阅读了某位作者的著作，或聆听了另一位演讲者的讲话，或听取了某位讲师的讲座，或坐在某人的聚会中，结果我们可能会被这些著作所吸引，或我们的内心受到这些讲话的触动。我们也可能会谴责讲座中所说的内容，或指责某些讨论中提到的观点，然而尽管如此，我们并不能根据所听到或所读到的内容来评价他这个人。相反，我们评价的是所听到的和所读到的内容，因此这种评价针对的是讲座而非讲师，是讲话而非演讲者。至于对讲师、作者和演讲者本人的评价，则只有在我们亲眼看到或见证了他的行为、品德和举动，从而能够对他做出判断时，才能得出。

It is possible that we read the works of a certain author, or hear the speeches of another, or listen to a lecture of a lecturer or sit in a gathering of a certain person and as a result we could be enchanted by these writings or our hearts affected by these speeches. We could also denounce what came in the lecture or condemn what was mentioned in certain discussions however despite this we are not able to describe him from what we have heard from him or read from him. Rather we describe what we heard and what we read so the description is for the lecture and not the lecturer or the talk and not the speaker. As for the description of the lecturer, author and speaker then this is not arrived at unless we see or witness from his behaviours, conduct and actions that which allows us to make a judgement upon him.

因此,那位将“伊玛尼”(信仰)定义为:“对乐园(Janaan)的信仰,舌头的言说(Lisaan),以及依据根本(Arkaan)的践行”,或定义为:“以舌头言说、并以行为加以证实的东西”的人,便是此意。这是因为,确凿的证据和真实的镜子所映照出的此人真实面貌,正是他的品行、举止和行为所反映的内容,除此之外别无其他。至于言辞和著述,它们不过是一种迹象,能够促使人去观察和追踪此人,以了解其真实状况。

As such the one who defined Imaan (belief) as: ‘The belief in the gardens (Janaan), the pronouncement with the tongue (Lisaan) and the acting according to the Arkaan (fundamentals)’ or as: ‘That which is pronounced by the tongue and affirmed by the acts’. This is because the definite proof and true mirror applying upon his image in its true reality is that which is reflected in his conduct, behaviours and actions and none other than these. As for the statements and written works then these represent no more than an indication that acts as an incentive to monitor or follow up upon that person to understand his true reality.

安拉（SWT）说：

Allah (swt) states:

人群中有这样一种人：他在今世的言辞令你喜悦，他以真主为见证，声称心中所想如此，然而他却是最凶恶的仇敌。

And of the people is he whose speech pleases you in worldly life, and he calls Allah to witness as to what is in his heart, yet he is the fiercest of opponents.

当他离开时,他便在大地上奔走,企图在其中制造败坏,毁坏庄稼和牲畜。{而安拉不喜爱败坏。}(黄牛章 204-205)

And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption (Al-Baqarah 204-205).

他(swt)说:

And He (swt) said:

他们用舌头说出心里并没有的话（《胜利》章 11）。

They say with their tongues that which is not in their hearts (Al-Fath 11).

他(swt)说:

And He (swt) said:

并说：你们工作吧！安拉和使者，以及信士们，将会看到你们的工作。（忏悔章105节）

And say: Perform acts for Allah will see your deeds, and [so, will] His Messenger and the believers. (At-Taubah 105).

至于对我们所听过的演讲、读过的文章和书籍以及听过的讨论进行评判，这些都是一系列思想的集合，其评判方式与评判思想的方式相同。思想有其特定的规则、原则和标准，借此可以分辨正确的思想与毫无价值的思想，也可以分辨肤浅的思想与深刻的思想。因此，当我们对一本书、一篇文章或一场讲座作出评判时，我们不去关注讲者或作者的个人情况，而是关注他所提出的思想和概念，即其中的词语与含义，并且丝毫不受作者个人品性以及我们对其了解程度的影响。我们依据坚实的标准和特定的原则对这些思想和概念作出判断，而这些标准和原则正是为了理解观点与概念的真实性及其正确性而存在的。

As for passing judgement over speeches that we have heard, articles and books that we have read and discussions that we have listened to then these represent a collection of thoughts which are judged according to the manner that thoughts are judged. Thoughts have specific rulings, principles and criteria that allow the correct thought to be distinguished from the thought that holds no value and for the shallow thought to be distinguished from the deep thought. Therefore when we pass judgement on a book, article or lecture we do not pay attention to the person giving the lecture or the writer but rather we pay attention to the thoughts and concepts that he has produced in terms of the words and meanings and without being affected in the least by the personality of the writer and knowing him. We make a judgement upon these thoughts and concepts built upon solid criteria and specific principles which exist specifically to understand the truthfulness of ideas and concepts and their correctness.

因此，对一个人的评判，只有在了解他的行为举止之后才能做出。对一个人是得到提升还是走向衰落的评判，应当依据他的行为来判断，这与对信仰、思想、观念和消息所做的评判不同。

Therefore the judgement upon a person is not arrived at except by knowing his conduct and behaviours and the judgement upon a person in terms of being elevated or declined would be judged through his behaviour which is different from the judgement that is made upon beliefs, thoughts, concepts and news.

这一点同样适用于社会,因为社会是一群人的集合,他们之间存在着持续的关系。正是这些持续性的关系使这群人成为一个社会;若没有它们,这群人便只会是一堆个体的聚合,就像一同乘船旅行的人们,他们不会被称为一个社会。因此,重点应放在这些关系上,对社会的评判也应基于这些持续性的关系,而不是基于其中存在的苦难与匮乏,或富足奢华的享受。所以,这些关系才是反映社会真实面貌的真正镜子,是它们规范着人们的生活,也是它们界定了习俗与传统。通过考察这些关系,并留意人们如何依据这些关系及其利益来行事,我们便能对社会作出评判,判断它是健全还是败坏,从而确定它是兴盛还是衰落。在这种评估中,不应考虑受过教育、有文化的人和毕业生的数量,也不应考虑贸易和工业的增长、经济的繁荣,或存在的巨额财富。相反,考量应落在那些使社会成为社会的根基上,也就是主导社会的思想与观念,人们的利益正是依照它们来安排的。此外,还要考虑这些思想与情感所引发的不满与满足之感,人们所信奉的价值观与崇高典范,以及规范这些关系、组织这些关系并维护人们所共同认可之事物的整体制度。 这样，这些关系便成为一面真实的镜子，清楚地反映社会的真实状况，而对社会的描述便建立在这种被感知的现实之上，成为真实的描述。因此，如果公众或普遍的习俗与制度之间是和谐的，其思想与情感也与制度相一致，我们便会说：这个社会是和谐的，民众与负责民众事务的人之间存在着完全的和谐。而如果这些关系良好、情感良善、价值崇高并树立了高尚的榜样，并且负责者照料着这些事务，那么我们便会说：‘这是一个开明的社会，也是一个复兴的社会。’

That which applies to the individual also applies upon the society because the society is a group of people who have permanent relationships that exist between them. These permanent or continuous relationships is what transforms this group of people into a society and without them the group would have remained merely a collection of individuals like those found travelling together on a journey on a ship who are not called a society. The importance is therefore placed upon these relationships and the judgement upon the society is based upon these permanent relationships and it is not based upon suffering and deprivation or the enjoyment of riches and luxuries that are present. So the relationships are the true mirror that reflects the true reality of the society and it is these that regulate the life of the people and by which the customs and traditions are defined. By examining these relationships and taking note of how the people conduct themselves in accordance to these relationships and their interests then we make a judgement upon the society in terms of the society being sound or degenerate so that we can ascertain that the society is elevated or declined. In this evaluation there is no place for considering the abundance of the educated, cultured and graduates or the growth in trade and industry, or economic flourishing and the existence of obscene riches. Rather the consideration rests in the foundations that have made the society a society meaning that the consideration lies in the thoughts and concepts that dominate the society and by which the people’s interests are arranged in accordance with. This is in addition to the sentiments of displeasure and contentment that these thoughts and emotions have generated and the values and high example that the people believe in, and then the general system that regulates these relationships, organises them and preserves that which the people have agreed upon. In this way the relationships represent the true mirror that makes clear the true reality of the society and the description of the society would be built upon that perceived reality as a true description. Therefore if there was harmony between the public or general custom and the system where the thoughts and sentiments were the same as the system we would say: This society is harmonious and that there is complete harmony between the citizens and those responsible for the citizen’s affairs. And if the relationships were good and the sentiments were good, the values high representing a high example and that those responsible took care of these affairs, then we would say: ‘This society is an enlightened one and it is a revived society’.

反过来的情况也是如此：在一个社会中，人际关系充满冲突和矛盾，思想散乱、支离破碎，建立在麻木的感觉和彼此相异的情绪之上，怀着对政权的憎恨并削弱它；民众被铁与火统治，口被封住，脖颈被套住，生计之源被切断，自私与冷漠占据主导。在这种情况下，我们该如何描述这样的社会？这正是我们伊斯兰世界所有社会的现实，无论它们拥有多少大学、学院、教育机构和学校，无论这些社会拥有多少受过教育的人、毕业生和拥有高等学历的人，也无论真主（SWT）赐予这些土地多少自然资源和财富。尽管如此，这些土地仍被称为第三世界，其民众仍被描述为落后。

The opposite is also true with a society where the relationships are in conflict and contradictory, the thoughts are scattered and fragmented built on a dull sensation and differing sentiments which hold hatred towards the regime and undermine it, the people are ruled by iron and fire, the mouths are gagged, necks are tied and sources of sustenance are cut and where selfishness and apathy dominate. In this case how would we describe such a society? This is the reality of all of the societies in our Islamic world irrespective of what they contain in terms of universities, colleges, educational institutes and schools and regardless of what these societies possess in terms of numbers of educated people, graduates and those holding higher educational certification, and irrespective of what Allah (swt) has bestowed upon these lands in terms of natural resources and riches. Regardless of all of this, these lands are still called the third world and the people are described as being backward.

这方面的例子很多，也很明显。没有哪一种自然资源或宝藏是我们不占有大部分份额的。我们拥有石油、天然气、埋藏于地下的各种矿产、各种形式的农业和畜牧业、丰富的能源来源、缟玛瑙和大理石以及其他珍贵的岩石和材料，此外还有安拉（SWT）所赐予我们的更多东西，而这些是其他任何民族都不具备的。

The examples for this are many and clear. There is not a natural resource or treasure except that we have a lion’s share of it. So we have oil, natural gas, various minerals that are beneath the earth, agriculture and cattle in their many forms, a plentiful supply of sources of energy, onyx and marble amongst other valuable rocks and materials in addition to much more that Allah (swt) has bestowed upon us, all of which no other nation or people possess the like of.

我们拥有庞大的劳动力，其中许多人持有证书，是各个领域的专家，却不得不远走他乡，填补世界各地的职位空缺，以谋生计、寻求体面的生活。我们拥有这一切，然而这些社会的现实却丝毫没有改变，它们也未能提升到应有的水平。事实上，它们仍然深陷衰落的深渊，已经跌至谷底或接近谷底。这一切之所以发生，是因为这些事物并不构成复兴的基础，也不是社会从一种状况转向更好状态的基础，同时它们也不反映社会得以建立的根基。它们并非社会的构成要素，因为社会的形成依赖于其组成部分，而社会的组成部分正是持久关系所建立于其上、并对其加以规范的基础。因此，社会的形成取决于对其所包含的思想与观念的认识，以及由此产生的情感与价值。其次是对规范各种关系的制度与法律的认识。在社会的形成方面，以及在说明其价值和其所达到的提升或衰落程度方面，自然资源或其他事物与此并无关联。

On top of this we have a huge working man force and a large number of them carry certificates and are specialists in every field but have been driven to fill vacancies all over the world, whilst seeking a living and dignified life. We have all of this and yet the reality of these societies has not changed in the least and they have not elevated to a fitting level. Indeed they remain in the abyss of decline and have reached rock bottom or near rock bottom. All of this is because these matters do not represent the basis of revival or the basis by which a society moves from a condition to a better condition and state, and because these do not reflect the basis upon which a society is established. They do not represent the components of a society because the formation of a society rests upon its components and the components of the society are the bases that the permanent relationships are built upon and what regulate them. As such the formation of the society rests upon the knowledge of what it contains in terms of thoughts and concepts, and what emanates from these in terms of sentiments and values. Following this is the knowledge of that which regulates the relationships in terms of systems and laws. There is no relation in this to the natural resources or other matters in regards to the formation of the society and in relation to explaining its values and the level that it has reached in terms of elevation or decline.

而纵观我们伊斯兰世界中的这些社会,我们会发现,除了思想的衰退、迟钝的感知,以及人们因试图调和内心所信与规范其人际关系的制度之间的矛盾而产生的内在冲突,还有西方思想对其思维的毒害之外,还存在另一种差异或矛盾,即施加于他们身上的制度与其生活之间的冲突,这使焦虑与困惑成为他们生活的基础。这导致执行制度的当权者诉诸镇压与武力,以铁与火迫使民众服从该制度,并依照强加于他们的法律来处理其人际关系与行为,尽管这些法律与他们的信仰和思想相悖。民众于是开始诉诸伪善、铤而走险、阴谋策划、编织诡计,甚至寻求撒旦的帮助,以摆脱自身所处的困境,并消除其对自己的统治。直到今天,情况依旧如此:人们被驯化、被驯服、被羞辱,直至接受强加于他们身上的一切。这就是伊斯兰世界各社会正在遭受的现实:思想的败坏与冲突、感知的衰弱,以及情感与情绪的分歧,民众与政权之间存在敌意,以至于当权者成为了大众的头号敌人。

And by taking a close look to these societies which exist in our Islamic world we find that in addition to the intellectual decline, dull sensation and contradictions within the people as a result of attempting to reconcile between that which exists within the people and that which regulates their relationships, and the poisoning of their thoughts by the Western thoughts, in addition to all of this there is a difference or contradiction in relation to the system that is applied upon them which has made anxiety and confliction the basis of their lives. This has led to those who are in charge of implementing the system to resort to suppression and force by use of iron and fire to compel the people to submit to the system and to run their relationships and conducts in accordance to the laws that have been enforced upon them despite being contrary to their Aqeedah and thought. The people then began resorting to hypocrisy, desperate measures, plotting, weaving conspiracies or even seeking assistance from Shaytaan to get rid of the situation they found themselves in and to remove their dominance over them. The situation (today) remains the same in terms of domesticating and taming the people and humiliating them until they accept that which is implemented upon them. This is the reality that the societies in our Islamic world are suffering from, corruption and confliction in the thoughts, weakness in sensation and differing sentiments or emotions with hostility existing between the people and the regime, so that those in authority became the number one enemy to the masses.

我们应当如何看待这一现实，以及先知（愿主赐福他并使他平安）的这句话： Note: the user's text ends with a colon and an incomplete reference, and per instructions I translate it faithfully without adding anything. The "(saw)" honorific is rendered as the written-out Chinese phrase plus ﷺ after the Prophet's mention, per the rules.

How do we view this reality in relation to the statement of the Messenger (saw):

诚然，伊玛目独自是一面盾牌，人们在他身后作战，庇护也从他那里获得。

Verily the Imaam alone is the shield, he is fought behind and protection is found in him.

(Muslim、Al-Bukhaari、Abu Daawood 和 An-Nasaa’iy)。

(Muslim, Al-Bukhaari, Abu Daawood and An-Nasaa’iy).

他的这句话 ﷺ：

And his statement (saw):

你们最好的领袖，是你们爱他们而他们也爱你们、你们为他们祈祷而他们也为你们祈祷的人。你们最坏的领袖，是你们恨他们而他们也恨你们、你们诅咒他们而他们也诅咒你们的人。

The best of your Imaams are those whom you love and they love you, you make supplication for them and they make supplication upon you. The worst of your Imaams are those you hate and they hate you, and you curse them and they curse you.

（穆斯林、提尔米兹和达拉米）

(Muslim, At-Tirmidhi and Ad-Darami).