今天我们所生活的社会，和其他任何社会一样，其构成要素与任何社会相同，其组成部分也与其他任何社会相同。任何社会怎样改革，它就会被改革；任何社会怎样纠正，它就会被纠正。然而，正如我们已经规定了认识我们要据以裁决和处理的现实是一项义务，对它的一切加以理解，理解其状况、条件以及与之相关的一切，也同样必要。因此，这一原则必须应用于这一现实，即应用于我们要加以处理的社会。所以，仅仅知道它的构成要素和组成部分，然后便立即去处理它，是不够的。相反，必须以一种能够消除一切模糊、并将启示之光投射到它一切方面和层面的方式来理解我们的社会。在获得这种理解之后，我们能否说这个社会仍然建立在统一的思想与情感之上，其习俗和传统依然存在？还是它们已经消失，被新的习俗、规范和传统所取代？施行于它之上、维护其政治统一的制度，是源自民众的信仰（العقيدة），还是与其信仰相悖、与之矛盾？被委托代表乌玛施行这一制度的执行机构，是真正受托于他们，还是仅仅是一个攫取了权力与权威缰绳的集团？这一权威是依附于他人、充当他人代理人，还是对自身及其社会忠诚的？抑或一切都已消逝，我们的社会不再有任何显著特征或将其聚合在一起的统一，其思想与情感不相协调，其制度与其信仰毫无关联？以上这一切，都属于从各个层面认识和理解现实的范畴。 至于理解其背景、条件以及与之相关的一切，那么，我们社会中发生和存在的一切背景与条件，都必须加以停下来审视，以便予以阐明、消除其中的模糊之处。如此，我们才能理解它们，并排除一切阻碍为社会提供医治或阻碍其前进的障碍。

The society that we are living in today is a society like any other and its components are the same as any society and its elements are the same as any other society. And what reforms any society will reform it and what corrects any society will correct it. However just as we have stipulated the obligation of knowing the reality that we want to judge upon and treat, it is also necessary to understand everything about it and to understand its circumstances, conditions and everything that is related to it. As such it is necessary to apply this principle upon this reality i.e. upon our society that we want to treat. Therefore it is not sufficient to know its components and elements so that we can go immediately to treat it. Rather it is essential to understand our society in a manner that removes any and every obscurity and throws a revealing light upon all of its aspects and dimensions. After the attainment of this understanding, will it be able to be said that the society is still established upon unified thoughts and sentiments and that the customs and traditions are still present? Or have they disappeared and been replaced by new customs, norms and traditions? And does the system that is applied upon it and safeguards its political unity, emanate from the Aqeedah of the people or does it oppose their Aqeedah and contradict it? And was the executive body delegated on behalf of the Ummah to apply this system upon them or do they represent a group who has merely grabbed the reins of power and authority? And is this authority tied to others acting as an agent to them or is it sincere to itself and its society? Or has everything faded away and our society no longer has any distinguishing characteristics or unity that gathers it together, where its thought is not in harmony with its emotion and its system does not have a relationship with its Aqeedah? All of this in regards to knowing and understanding the reality from all of its dimensions. As for understanding its circumstances, conditions and all that relates to it, then all that happens and exists in our society in terms of circumstances and conditions must be paused at to examine, in order to explain them and remove the obscurities. This is so that we can understand them and remove all of the obstacles that stand in the way of providing a treatment to the society or prevent it from moving forward.

我们的社会——我指的是当今伊斯兰世界中现存的社会——和任何社会一样，是建立在一群人之间存在着持久关系的基础之上的，这些关系由制度（Nizhaam，即体系或政权）来调节，其统一也由制度来维护。然而，可以明显看出，在这个社会中，尽管存在着信仰（Aqeedah）的统一，但其内部思想的统一却已经消失。而信仰本应是一切观念和思想由此发源、并在其上建立起来的理性根基。然而，这一信仰并没有被当作理性的基础，对于大多数人，包括他们的思想者和受过教育的人来说，它已不再是思考的基础。这是人们继承而来的信仰，并非经过有目的的思考与审视而形成的结果，也不是理智思考和理性信服的产物。此外，它在政治层面上已被扼杀，只作为一种精神信仰而存留下来。但它在根本原则上依然纯净清晰，尽管其某些部分附着了一些晦暗之处，也出现了一些歪曲。尤其是在它与人与人之间关系、与统治社会的制度所体现的现实生活相隔绝，被局限于精神层面、并与政治领域完全脱节之后，情况更是如此。正因如此，它作为一种精神信仰留存于人们的心中，成为他们宗教信仰的根基，并且成为与个人和造物主之间的关系相关的事务的基础，即‘Ibaadaat（崇拜行为）；或者是人与自身关系相关的事务，即Akhlaaq（道德品行）；亦或是他们的衣着和饮食等事务的基础。 正因如此,“aqeedah”(信仰/信条)的影响仅限于个人,与民众的生活、他们的社会关系、社会制度以及对社会事务的管理毫无关联。这种限制是彻底的,唯一的例外是与婚姻、离婚、继承和抚养(即供养自己所负责的人)相关的部分社会制度,它们被称为“个人身份法”。因此,伊斯兰信仰仍是这部法律的渊源,而它在人们思考社会事务及其问题方面的影响却已终止。

Our society and I mean the society that currently exists in the Islamic world, is like any society as it is established upon a collection of people who have permanent relationships existing between them, which is taken care of by the Nizhaam (system/regime) and its unity is safeguarded by it. However it is noticeable that in this society specifically the unity of thoughts within it has faded away in spite of the unity of the Aqeedah which is supposed to be the intellectual principle from which all of the concepts and thoughts emanate and are built upon. However this Aqeedah has not been taken as an intellectual basis and no longer acts as the basis of thinking for the majority of the people including their thinkers and educated. It is an Aqeedah that the people have inherited and it was not the result of a purposeful process of thinking and examination and was not the result of thinking and a rational conviction. In addition they killed it in terms of being a political Aqeedah and let it remain living as a spiritual Aqeedah alone. However it still remains pure and clear in its fundamentals despite obscurities that have become attached to some of its parts in addition to some distortions. This was especially the case after it had been distanced from the reality of life represented in the relationships between the people and the systems that governed the society and it was restricted to the spiritual dimension and distanced completely from the area of politics. For this reason it remained as a spiritual Aqeedah within the breasts of the people and it remained the basis for their religious beliefs and what related to the relationships of the individuals with their creator in terms of ‘Ibaadaat (acts of worship) or in terms of the relationship of the people with themselves in terms of Akhlaaq (morals) or their clothing and foodstuffs. For these reasons the effect of the Aqeedah remained restricted to the individual and it had no relationship to the life of the people, their (societal) relationships or the societal systems or the taking care of the (societal) affairs of the people. This restriction was complete, with the exception of some parts of the social system related to marriage, divorce, inheritance and Nafaqah (spending upon those you are responsible for) which became known as the Law of personal circumstance. Therefore the Islamic Aqeedah remained the source for this law whilst its affect ended in respect to the thinking of the people in regards to the affairs of the society and its issues.

自社会失去这一思想根基(即其阿qī大/’Aqeedah)以来,社会便再未形成一种政治信仰(政治阿qī大),使民众能够以此为基础构建思想,并由此衍生出生活的各种制度。尽管某些哲学观点、资本主义与社会主义思潮广泛传播,也尽管有一批受这些观点与思潮熏陶的思想者和知识分子存在,情况依然如此。因此,社会中未能保持思想的统一,民众之间富有建设性的思维方式也随之缺失。与此同时,社会环境被一些思想所毒害,例如自由、民主、社会主义等思想,以及其他与民众的阿qī大毫无关联的观点、思想、裁决和立法。因此我们确信,社会中的思想统一已经瓦解并消失了。

Since the time when the society lost this intellectual basis (their Aqeedah), it has not carried a political Aqeedah which would allow the people to build their thoughts upon it and from which the systems of life emanate. This was despite the spread of certain philosophical opinions and capitalist and socialist thoughts and despite the presence of a group of thinkers and educated people who were imprinted with these opinions and thoughts. For this reason a unity of thoughts did not remain in the society and the productive way of thinking amongst the people became absent. At the same time, the environments were poisoned by some thoughts, like the thoughts of freedom, democracy and socialism amongst other opinions, thoughts, rulings and legislations that had no relationship to the Aqeedah of the people. Therefore we are certain that the unity of thoughts in the society has been broken up and disappeared.

至于情感与感受的统一，即社会构成要素中的第三项基础，我们已经解释过：Mashaa'ir（情感）是人们所持思想的自然结果，是那些深藏于其内心、以概念形式凝聚的东西。当这些概念遭到违背时，他们便愤怒；当这些概念存在、与之相符的事物出现时，他们便欢喜、感到满意。因此，这就是人们所持情感的实质。既然思想不统一、概念相互歧异，情感的统一也就随之缺失。由于思想的差异及其相互矛盾，情感与感觉也变得各不相同，除了那些仍与其信仰相联系的事务（例如身为穆斯林）之外，已不再有能将人们的情感与感受凝聚在一起的东西。至于其他方面，当他们看到真主的禁令被践踏，或目睹以非真主所降示之法来裁决，或见到公开宣扬无神论、放荡之风等诸多事情时，他们的情感不会被触动，怒火也不会被点燃。情况甚至发展到某些城市里，喜庆与哀悼（欢乐与悲伤的场合）竟在同一座建筑内同时举行，而双方都不顾及对方的感受。

As for the unity of the feelings and sentiments, which is the third basis from amongst the components of the society, then we have explained that the Mashaa’ir (feelings) are the natural result of the thoughts that the people carry and what is concentrated deep within them in terms of concepts. They get angry when these concepts are contravened and are happy when they exist and are pleased by what agrees with them. This therefore is the reality of the sentiments that the people hold. Therefore built upon the absence of the unity of thought and existence of differing concepts, the unity of the sentiments also became absent. And due to the difference in the thoughts and their contradictions, the sentiments and sensations also became different and there no longer remained that which brought together the sentiments and feelings of the people with the exception of those matters that still remained connected to their Aqeedah like being Muslims for instance. As for other than that, then their sentiments were not stirred or their anger kindled when they saw the violation of the prohibitions of Allah or when they witnessed the ruling by other than what Allah (swt) has revealed or the existence of the open calls to atheism or licentiousness amongst many other matters. Indeed the situation has even reached the extent in some cities that celebrations and mourning (events of happiness and sadness) would take place at the very same time within the very same building without any of them taking into account the feelings of the others.

在社会的思想与情感缺乏统一的情况下,"عرف عام"(公共习俗)也随之缺失,只有一些局部的例外。这是因为"عرف عام"(普遍的通行习俗)只有建立在人们所信奉并认可、且排斥其他思想的某种思想基础之上,群众才会遵循它,就像那些规范其行为的观念一样。这些观念深深地植根于人们之中,人们因它们而产生愤怒或喜悦的情绪,直至达到绝对确信的程度,成为一种被完全认可的规范(人们已习以为常)。这一思想的源头可能已被遗忘,它所从中推导出的证据,或它所依据的原则,也已被遗忘。若非如此,人们的行为就会依照它来规范。它将成为一种法律,人们集体上不会接受对它的违反,并会对任何违反它的行为感到愤怒。这种根深蒂固、在人们之中并为人们所普遍接受的规范,便构成了群众之间的"عرف عام"(公共的普遍习俗)。

In the absence of the unity of the thoughts and the sentiments within the society, the ‘Urf ‘Aamm (public custom) was also absent, with the exception of some partialities. This is because the ‘Urf ‘Aamm (prevailing general custom) is only established upon the basis of a thought that the people believe in and affirm to the exclusion of other thoughts and the masses of the people commit to it like the concepts which regulate their conducts. They are concentrated within the people deeply and the feelings of anger and pleasure are moved in response to them until they reach the level of absolute conviction that has become a fully recognised norm (that the people are accustomed to). The origin of the thought has been forgotten or the evidence that it was extracted from or the principle that it was built upon it. Had this not been the case, then the people’s conduct would have been regulated in accordance to it. It would have become a law which the people collectively would not accept to be violated and would be angry about any violation of it. This is the type of norm that is deep rooted and has become concentrated within and amongst the people thus becoming an ‘Urf ‘Aamm (Public general custom) between the masses of the people.

你说的"So for example:"是一个不完整的句子，看起来像是标题或标签的开头，还没有附上需要翻译的内容。请把需要翻译的英文文本发给我。

So for example:

艾布·胡莱赖（ra）传述：先知（ﷺ）说：

Abu Hurairah (ra) related from the Messenger (saw) that he said:

凡信仰真主和末日的人，都应当厚待他的客人。

Whoever believes in Allah and the last day must honour his guest.

（البخاري، مسلم، الإمام أحمد، النسائي، ابن ماجه） Note: the Arabic names of the sources are given here as they appear in the original.

(Al-Bukhaari, Muslim, Imaam Ahmad, An-Nasaa’iy, Ibn Majah).

这句话是一种思想,其来源是说话者所信奉的"وحي"(启示),信奉他的人也遵循这一启示。原因在于,这是一种其实质已被理解、并已对其产生认同(التصديق)的思想,因而成为规范信奉者行为的观念。随着时间推移,款待客人的事情成为一种通常的、经常性的做法,它在人们中间流行开来并规范着他们,于是成为一种风俗(عادة)。此外,这一风俗遍及广大民众,人们习以为常,直到它流淌在他们的血液之中,以至于没有人敢违反它。如果有人违反,他就会遭到众人的愤怒、鄙视和谴责,并会因一些关乎其尊严的指控而受到诋毁。

This statement is a thought and its source is the Wahi (revelation) that the one who said it believes in and is followed by those who believe in him. This is because it is a thought which its reality has been comprehended and Tasdeeq (affirmation) has occurred in respect to it, so that it has become a concept that regulates the conduct of the one who believes in it. As time progressed the issue of honouring the guest became a normal and regular matter, it proceeded with the people and regulated them so that it became an ‘Aadah (norm). Additionally this norm encompassed the masses of the people and they became accustomed to this matter until it began to run in their veins and to the point where nobody dared to violate it. If someone did violate it then he would be exposed to the anger, scorn and indignation of the people and he would be maligned by a number of accusations that relate to his dignity.

然而,如果我们去询问这些人中的大众,关于这一"Urf(习俗)的证据、它所依据的思想以及这一思想的来源,那么你们会发现,只有极少数人能够提供其证据、了解其来源以及它所依据的穆萨法·ﷺ 圣训。此外,我们今天的社会并不受某种"Urf(习俗)的支配,人们的思想不以它为主导,他们的情感也不会因任何事物而动摇。这是在为我们的社会制定治疗方案之前,必须认识和理解的清晰现实。

However if we were to ask the masses from amongst these people about the evidence for this ‘Urf (custom), the thought that it is built upon and the source of this thought, then you would not find except a very small number of people who are capable of providing its evidence, know its origin and the Hadeeth of the Messenger of Allah (saw) that it is based on. In addition, our society today is not governed by an ‘Urf (custom), thoughts do not prevail over it and their sentiments are not shaken by anything. This is the clear reality that is necessary to know and understand in relation to our society before laying down a plan for its cure and treatment.

关于体制（Nizhaam），它是社会构成要素中的第四项基础，也是维护社会统一、管理社会事务的根本支柱。然而，在我们当今的社会中，体制的主要任务却是维持这个民族的分裂与割据，通过保障那些散落在各个政治实体中的各部分得以延续。这与那种认为体制是社会统一的守护者和保卫者的说法恰恰相反，而在我们的现实中，它所代表的正是这种统一的反面。 就现行体制的真实状况及其与民众信仰（Aqeedah）的联系而言，可以说，这是一个强加于民众头上的政权，它与民众的信仰毫无关系，也并非源自他们的习俗、观念和思想。相反，它是一套强加于他们身上的资本主义制度。尽管如此，民众除了服从这一政权并遵守其规定之外别无选择。他们的利益与之相连，他们的事务受其支配，他们的身份和居住地也由它以及他们所栖身的那片土地所界定。因此，这一体制被强加于他们身上，而他们却在不顾自己的思想和信仰是否认同的情况下，仍然恪守它的规则。 正因如此，我们看到绝大多数民众将矛头指向现行政权，视其为一切腐败的根源和一切灾祸的基础。他们希望改变它，并确实向安拉（SWT）祈求，求祂改变这一体制，将其从他们的颈项上除去。 尽管人们心中并没有替代方案，而且他们甚至没有认真考虑过替代与备选方案，即便是那些积极呼吁变革的人也是如此。原因正如我们已经提到的，他们没有可以作为出发点的思想原则（基础），也没有可以从中汲取思想与制度的根据。他们也不具备一种富有成效的思维方式，无法用来理解腐败的原因与根源、确定目标，并提出替代方案。因此，我们发现许多甚至可以说是大量的运动和政党都在致力于改变现行政权，然而直到现在，它们的纲领或方法中仍未提出它们想要改变成的替代方案。伊斯兰世界曾发生过起义、政变和革命，其目标都是更迭政权；而且其中许多革命者和政变者最终也登上了统治地位。然而，尽管如此，他们仍然无法改变制度，因为他们没有替代方案。即便发生了某些变化，也只是为了解决眼前的问题，或引入从其他社会照搬来的事物，或者只是为了回应革命期间所提出的口号而采取的措施。与此同时，那位成为新总统的革命英雄，在修改他所治理的国家宪法时，反而会感到十分自豪：他为人民挑选并强加给他们的宪法，竟然是从至少五十一个国家的不同宪法中摘取而来的！ 由此可见，我们社会的三大主要组成部分，即思想、情感与制度，以及它们如何影响并导致我们的社会变得像没有颜色的水、没有味道的气味一样。 这些都是它的根本性疾病，它们使其康复陷于瘫痪，使其身体患病、肋骨折断。然而，如果事情仅止于此，倒还好；但由这些根本性疾病衍生出的次要（非根本性）疾病，其所带来的危害同样不亚于根本性疾病。

In relation to the Nizhaam (system/regime), it is the fourth basis from amongst the components of the society and the fundamental main pillar for safeguarding its unity and for looking after its affairs. So the main task of the Nizhaam in our current society is to preserve the fragmentation and division of the Ummah, by ensuring the continuance of these parts which are represented in scattered political entities. This is in regards to the statement that states that the Nizhaam represents the protector and safeguard of the unity of the society, however in our reality, it represents the very opposite of that. The regime in its current true reality and it relation to its connection to the Aqeedah of the people, we can say that it is a regime that has been imposed upon the people, it has no relationship to the Aqeedah of the people and it does not emanate from their customs, concepts and thoughts. Rather it is a capitalist system that has been imposed upon them and despite this they have nothing but obedience to the regime and abide by it. Their interests are tied to it, their affairs are governed by its dictates and the people have had their identities and residency defined by it and by the piece of land that they have found themselves residing in. So it has been imposed upon them and at the same time they are committed to its rules without paying any regard to whether they are in agreement with their thoughts or the beliefs that they believe in. For this reason we find that the vast majority of the people point the finger of blame towards the standing regime and consider it to be the source of all corruption and the basis of every misfortune. They wish for it to be changed and indeed perform supplication to Allah (swt) for Him to change it and remove it from being over their necks. This is despite the absence of an alternative in their minds and indeed they have not even thought seriously about a replacement and alternative and this even includes those who are actively calling for the change. This is because as we have already mentioned, they do not have an intellectual principle (basis) to launch from and to take their thoughts and systems from. They also do not possess a productive way of thinking that they can utilise to understand the reasons and causes of the corruption, to define the objectives and to present an alternative or replacement. Therefore we find many and many indeed of these movements and political parties who are working towards changing the current standing regime and yet until now they have not placed within their programmes or methodologies an alternative that they want to change it to. Uprisings, coups and revolutions have taken place in the Islamic world targeting the change of the regime and even many of these revolutionaries and coup makers have reached the position of ruling. However despite this they were unable to change the system because they did not have an alternative. If any changes took place then they were merely to solve an immediate problem, or to bring a new matter that was taken from another society or they implemented a matter in response to the slogans that had been raised during the revolution. This is whilst the hero of the revolution who became the new president would feel a great deal of pride when changing the constitution of the State that he governs. He would be proud that the constitution which he had chosen for the people and imposed upon them was extracted and taken from the different constitutions of at least fifty-one states! This therefore is the description of the three main components of our society, the thoughts, feelings and the systems. And it is a description of what has affected and caused our society to become like the water that has no colour and the smell that has no flavour. These are its fundamental diseases that have paralyzed its recovery, made its body sick and broken its ribs. If only the matter had remained restricted to this however the side (non-fundamental) diseases which have arisen from these fundamental diseases are no less than them in regards to the dangers that they pose.