"aqeedah"（信条/信仰）一词被定义为：对宇宙、人和生命的全面认识（观念），包括生命之前所存在的事物和生命之后将要发生的事情，以及它们与其之前事物的关系，和与其之后事物的关系。

The Aqeedah has been defined as: A comprehensive thought (idea) about the universe, the human and the life, and what was before the life and what was after the life, and about their relationship with what was before them and their relationship with what was after them.

然而,这一全面的思想是否足以充当一个“Qaa’idah Fikriyah”(思想基础或思维根基),使人可能面对的所有生活思想都建立在其之上?这一思想能否在整体上全面覆盖生活的各个方面,而不局限于某一方面而遗漏另一方面?这一思想是否奠定了使其在生活现实中得以存在和显现的基础?换言之,这一Aqeedah(信仰/信条)是否包含使其进入生活现实的方式、实施并维护它的方式,即是否包含一套Tareeqah(方法),用以将其带入当下的现实、维护它、阐明人类问题应当如何处理,并引导人类践行它?

However is this comprehensive thought sufficient to act as a Qaa’idah Fikriyah (Intellectual principle or basis for thought) upon which all of the thoughts that the human could possibly face in life are built upon? Is it possible for this thought to be comprehensive in its entirety for every aspect of life and not restricted to one aspect whilst leaving another? Has this thought laid down bases that make it present and existent within the reality of life? In other words, does this Aqeedah include within it the manner to bring it in to existence in life, the manner to implement it and safeguard it i.e. does it include a Tareeqah (method) to bring it to life within the present reality, to safeguard it, to explain how the human problems should be treated and how to carry it mankind?

如果以上所有问题的答案都是肯定的，那么这便是使该阿qīdah（信仰/信条）成为真正理智基础的原因：一切生活的处理方法与解决方案都由它发源，人类所能遇到的一切思想也都建立在它之上。它有一套具体的方式来实施其处理方法或解决方案，以维护、保障这些方法和方案，并将其传达给人类，即它拥有一种塔里卡（方法），使其在现实生活中得以落实。因此，它是一种理智的阿qīdah，从中衍生出一套供生活在这片土地上的人类遵循的生活制度；同时，它也为这一制度的实施提供了基础，并使其惠及每一个人，而不是只局限于某一方面而忽视其他方面。它不只着眼于某一群人而排斥其他人，因为它是以人的现实处境来看待人的，即把人视为人。它也不局限于某一地区而排斥其他地区，因此它对一切存在都有完整的看法。它也不仅限于劝诫、指引和建议，而是采取一种具体的方式，使人能够将这一阿qīdah在生活中落实，并执行它所带来的各项制度，以及从中衍生的处理方法与解决方案。

If the answer to all of these questions is affirmative then this is what would make the Aqeedah an intellectual basis in truth, from which all of the treatments and solutions of life emanate from, and upon which all of the thoughts that the human can possibly come across are built. It has a specific manner for implementing its treatments or solutions, to preserve and safeguard them and to carry them to mankind i.e. it possesses a Tareeqah (method) to bring it into existence within life. Therefore it would be an intellectual Aqeedah from which a system of life emanates for the human being living upon this earth, whilst at the same time it provides bases for the implementation of this system, and to make it reach every human being and it is not restricted to one aspect whilst ignoring others. It does not look to one group of people to the exclusion of others as it views the human in his reality as a human being. It is not restricted to one region to the exclusion of others and as such has a complete view of all that exists. It is not restricted to exhortation, guidance and advice but rather adopts a specific manner to enable the human to bring the Aqeedah into existence in life and implement what it has come with in terms of systems and the treatments or solutions that have emanated from it.

通过这种方式，人能够依据它而生活，为它而生，并借助它引领人类中的其他人。他被它引导，他也引领它，并借助它引导他人；因此，这种阿qeedah（信仰）同时也是一种Qiyaadah Fikriyah（思想领导）。

In this way the human is able to live by it, for its sake and to lead others from mankind by it. He is led by it, he leads it and leads others by it and as such this Aqeedah is also a Qiyaadah Fikriyah (Intellectual leadership).

因此，这一套须以之为基础的内容，应当被确立为"العقيدة"，使其成为一切思想所建立的"قاعدة فكرية"（思想基础），并由此实现真正的"نهضة"（复兴）。复兴的正确与否取决于此：如果这一"عقيدة"（全面思想）正确，那么由它产生的复兴也必然正确；如果"عقيدة"不正确，那么由它产生的复兴也必然不正确。因此，这一全面思想（"عقيدة"）必须是一种建立在绝对确信之上的"فكرة يقينية"（确定性思想），既符合"فطرة"（人的天性），又能使理智信服，从而使人的心灵充满安宁，并使他体验到幸福。

This is therefore what is stipulated upon the Aqeedah so that it can become a Qaa’idah Fikriyah (intellectual basis) upon which all of the thoughts are built upon and so that it can lead to real revival. The correctness of the Nahdah (revival) rests upon it, so if this Aqeedah (comprehensive thought) was correct then the revival would also be correct and if the Aqeedah was incorrect then the revival that arises from it would also be incorrect. For this reason it is necessary for this comprehensive thought (Aqeedah) to be a Fikrah Yaqeeniyah (Thought based on absolute certainty) that agrees with the Fitrah and convinces the mind so that the heart of the human can be filled with tranquillity and so that he experiences (feels) happiness.

确实，即使一套信仰体系对宇宙、人和生命构成了全面的思想，它仍可能存在缺陷。这类信仰可能只提出了一些理论，却没有说明如何将其付诸实践，因此它们始终停留在个别的解决方案或哲学层面；或者它们可能局限于某个特定群体或民族，而排斥其他人。这样的信仰，即便是全面的思想，也既不适合从人的角度促成人的复兴，也无法为人类带来幸福。

Indeed it is possible for Aqaa’id (beliefs) to be deficient despite representing a comprehensive thought about the universe, the man and the life. They are restricted to presenting treatments without explaining how to implement these treatments, so they remained as individual solutions or philosophical. Or they can be restricted to a specific group or people to the exclusion of others. Aqaa’id (beliefs) like this, even if they are comprehensive ideas, are not suitable for the revival of the human being in his human perspective, or are they suitable to provide humanity with happiness.

犹太教的信仰（’Aqeedah）是一套关于宇宙、人和生命的全面思想，涉及生命之前的状况、生命之后的归宿，以及两者与今生的关系。然而，它只局限于某些处理方式（解决方案），而忽略了另外一些。从一个角度看，这种信仰局限于特定的民族。它是专属于以色列子孙的信仰，因此是为一个特定民族而设的信仰。所以它并不适合所有人类，无论他们身在何处、处于哪个时代、属于哪个种族，因为它是为特定民族而设的信仰，且局限于某一特定时代。因此，它是有缺陷的，不适合作为复兴的基础。

The Jewish Aqeedah for example is a comprehensive thought about the universe, the man and the life, and about its relationship with what is before the life and the relationship with what is after the life. However it is restricted to some treatments (solutions) whilst neglecting others. This is from one angle and from another, this belief is restricted to a specific people. It is a belief specific to the children of Israel and as such is an Aqeedah for a specific people. It is therefore not suitable for mankind wherever they are, in any time and for any race as it is an Aqeedah for a specific people and restricted to a certain time. It is therefore deficient and not suitable as a basis for revival.

至于基督教的信仰（Aqeedah），它确实对宇宙、人类和生命提供了较为全面的看法，然而它的训导和劝诫仅限于个人生活的某些方面。它也没有明确规定保存和守护这一信仰的方式，也没有提供实施这些信仰所带来的训导的途径。它只局限于处理人与造物主之间的关系，涉及崇拜、饮食以及与婚姻相关的某些方面。它也劝告和告知个人不要从事某些恶行，这些被称为"十诫"（不可偷盗、不可奸淫、不可杀人等），此外还涉及一些其他基本事项。它把这些事务留给个人自行负责和管理，既没有为实施这些训导提供具体的方法或方式，也没有规定守护信仰本身的方式。具体就此而言，依照其信徒的说法，该宗教提出："恺撒的物当归给恺撒，神的物当归给神。"

As for the Christian Aqeedah, then it also provides a comprehensive thought about the universe, the human and the life, however it is restricted to providing advice and exhortation to only some aspects of the lives of individuals. It has also fallen short in terms of putting down the manner to preserve and safeguard it or in terms of providing a way to implement these advices that the Aqeedah has come with. It is restricted to the relationship between the human and his creator in terms of addressing worships, foodstuffs and some aspects related to marriage. It has also advised and informed individuals not to engage in certain bad acts and these have been named ‘The ten commandments’ (Do not steal, fornicate, kill etc...) in addition to addressing some other basic matters. It has left the individual to take charge of this and administer these matters himself and it did not provide a specific method or manner for implementing them or a manner of safeguarding the very Aqeedah itself. And specifically in regards to this and in accordance to the claims of its adherents, the religion states: ‘Give what belongs to Caesar to Caesar and give what belongs to Allah to Allah’.

还有一些信仰与哲学思想，在其看来已全面地探讨了整个存在，从人的人性角度看待人，并提出了解决人的问题、规范人际关系的方案。然而，它们在为这些方案与思想提供实施方法方面有所欠缺。例如柏拉图的《理想国》和法拉比的“乌托邦”等。因此，此类信仰（’Aqaa’id）与一般思想不适合作为复兴（An-Nahdah）的基础，也不适合作为通向复兴的方法。这是因为复兴（An-Nahdah）本身、达至复兴的方式，或沿着复兴之路前进，都需要以下条件：

There are also a number of beliefs and philosophical thoughts that have in their view comprehensively addressed existence in its entirety, have viewed the human in terms of his humanity and have put down solutions to treat the problems of the human and to regulate his relationships. However they have fallen short in relation to providing a method for the implementation of these solutions and thoughts. Examples of which include ‘Plato’s republic’ and Farabi’s ‘Utopia’ amongst others. As such the like of these Aqaa’id (beliefs) and general thoughts are not suitable to become the basis for revival (An-Nahdah) or as a method that will lead to revival. This is because An-Nahdah (revival), the manner of arriving at it or proceeding upon the path of revival necessitates the following:

第一：具备一种关于宇宙、人和生命的全面思想，以及关于生命之前的事物、生命之后的事物，关于它们与生命之前事物的关系，以及它们与今世生命之后事物的关系。这样，人才能确定自己在今世生活中的存在意义。基于此，他确定自己对今世生活的观念，进而规定他在这个世界中的行为准则。这种行为准则建立在这一全面思想之上；此外，还规定了建立在它之上的思想，以及由它衍生出的意义、观念和解决方案（对策）。

First: The presence of a comprehensive thought about the universe, the man and the life, and about what is before the life and about what is after the life, and about their relationship with what is before the life and about their relationship with what is after the life of the Dunyaa. This is so that the human can define the meaning of his existence in this life. Based on this he defines his concepts about the life of the Dunyaa, which then specifies his conduct in the life of this world built upon this comprehensive thought, in addition to specifying what is built upon it in terms of thoughts and what emanates from it in terms of meanings, concepts and solutions (treatments).

其次:全面的理念需要包含对个人最根本问题的解决之道,即为其在生命中所处的存在意义作出界定。同样,它还需要包含对其所有问题的解决方案与治疗方法,从而为他规范所有的人际关系,也就是规范他在今世的行为与举止,使他不致陷入持续的矛盾循环之中,也不致沦为恐惧、低语(萦绕的念头)、忧虑与压力的受害者——为自身担忧,为其同类担忧,或为其尊严担忧,或感到不安全、缺乏保障。这意味着,这一全面的理念已为他提供了解决方案与治疗方法的根基,以应对他在今世这一人生阶段所要面对的一切问题。

Second: The comprehensive idea needs to include the treatment for the individual’s most fundamental problem. This is the specifying of the meaning of his existence within the life. Similarly it needs to include the treatments (solutions) for all of his problems, so that all of his relationships are regulated for him i.e. his actions and behaviours are regulated in this life. This is so that he is not left in a continual cycle of contradictions or as a victim of fears, whispers (obsessions), worry and stress where he is afraid for himself, or afraid for his kind (species) or his dignity, or he does not feel safe or secure. This means that the comprehensive idea has provided him with the bases for all of the solutions and treatments to all of the problems that he will face within the period of time that he will spend upon this earth i.e. the stage of the life of this world.

第三：这一信仰具有传播于全人类的潜能，它并不局限于某一民族而排斥其他民族。

Third: That this Aqeedah has the potential to be spread to mankind and it is not restricted to one people to the exclusion of others.

安拉（SWT）说：{人类啊！我确已从一男一女创造了你们，并使你们成为民族和部落，以便你们互相认识。在安拉看来，你们中最尊贵的，是最敬畏的人。安拉确是全知的，是彻知的。}（《房间章》49:13）

Allah (swt) says: O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Verily Allah is Aleemun Khabeer (Al-Hujuraat 13).

这是因为它是一种包罗万象的综合性思想，并且它是从人的人性视角出发而产生的。它构成一种思想，是因为它是通过对感官所接触到的一系列事物作出理智判断而在理性层面产生的。因此，它必须是理性的，并且针对人类的理智进行表述，使心智或理性成为责任的根源（Manaat At-Takleef，即承担义务的依据）。

This is because it is a comprehensive thought that encompasses everything and because it has looked at the human in his human perspective in origin. It represents a thought because it has been produced intellectually by making an intellectual judgement upon a collection (of matters) which his senses have fallen upon. Therefore it is necessary for it to be intellectual (rational) and address the minds of human beings and make the mind or intellect the source of responsibility (Manaat At-Takleef).

根据此点，它还必须包含传播它并为它而努力、依照它而行动的义务。只有这样，才能正确地称其为“Qaa’idah Fikriyah”（思想基础）和“Qiyaadah Fikriyah”（思想领导），人以之为指引，并以之引导他人。

Based on this it is also necessary for it to include the obligation of spreading it and working by it and for it. This is so that it is valid and correct to call it a Qaa’idah Fikriyah (Intellectual basis) and a Qiyaadah Fikriyah (Intellectual leadership) which the human is led by and by which he leads others.

第四：这种全面的理念必须包含保护它的方式，以及保持其纯净、维护其清晰的方式。因此，它不应暴露于掩盖其清晰性的瑕疵之下，也不应在其中混入本非源于它的内容，从而使其纯洁性丧失。因此，思维方式必须建立在确信（Yaqeen）之上，远离臆测或怀疑（Zhann）。它需要与任何未以确定性（Yaqeeni）证据来证明其正确性的事物保持距离。

Fourth: The comprehensive idea must contain within it, the manner of preserving (safeguarding) it and the manner of keeping it pure and maintaining its clarity. So it is not correct for it to be exposed to blemishes that hide its clarity or that something is included in it which in origin is not from it and as a result its purity is lost. Therefore it is essential for the mentality to be based on certainty (Yaqeen) and far away from speculation or doubt (Zhann). It needs to be distanced from anything that has not been established upon the definite (Yaqeeni) Daleel (evidence) to prove its correctness.

安拉(SWT)说:

Allah (swt) says:

他们所遵循的不过是臆测（Zhann，即存疑之事），而臆测对于真理毫无助益。{他们只是遵循臆测，而臆测对于真理丝毫无益。}（《星章》53:28）

They follow nothing but Zhann (matters with doubt) and verily the Zhann does not avail the truth in anything (An-Najm 28).

劝诫不足以保护这一理念，而是必须对那些试图改变它、损害它或基于臆测(Zhann)而擅自采纳它的人施以惩罚。

Exhortation is not sufficient in regards to the preservation of the idea but rather punishments are enforced upon those who attempt to change it, harm it or take it based on Zhann.

第五：这一阿qīdah必须包含一种实施其所带来的解决方案的方式，以及一套能够使这些解决方案在现实生活中得以确立的方法（Tareeqah）。仅仅将这些解决方案留给个人，任其将其视为建议或劝诫，由他随意采纳或舍弃，是不够的。相反，必须有一套针对这些解决方案的方法，使它们在个人、民众和社会的生活中成为一种不可避免的现实，无论他是否愿意。

Fifth: This Aqeedah must include a manner to implement what it has come with in terms of treatments (solutions) and a Tareeqah (method) that enables the establishment of these treatments within the reality of life. It is not sufficient for these solutions to be left to the individual to take them as advice or exhortations for him to take or leave as he wishes. Rather it is essential for there to be a Tareeqah (method) for these solutions that make their existence in the life of the individual,, people and society an inevitable matter whether he likes it or not.

当它号召保护人的生命时,它为此规定了一种方法,即以处死杀人者作为惩罚来实施。当它命令保护理智时,它规定了实施这一点的方法,即鞭打醉酒者。当它关注保护人的尊严与荣誉时,它规定了实施方式,即鞭打诽谤者(诬陷妇女名节者)。当它使保护后代成为义务,即保护人类的繁衍时,它规定了对施行绝育和阉割者以血金(赔偿金)作为惩罚。当伊斯兰确立血统不得混杂时,它为已婚通奸者规定了残酷的死刑惩罚(投石至死),以保护人类的繁衍与血统。当伊斯兰命令保护人们的财产时,它规定了断手作为实施的方法。当它希望在人们心中传播安宁,并在社会中传播安全与稳定时,它规定了对那些企图侵犯人民安全者(拦路抢劫)的惩罚为处死、钉十字架,或交叉断手断脚。当它决定保护信仰(Aqeedah)时,它规定了对叛教者的惩罚为死刑。当它使这些律例的实施成为义务,并要求将其思想落实于现实生活时,它也使人们有义务从自身之中委任并授权一人来承担这一实施。换言之,它使向哈里发宣誓效忠以实施这些律例成为义务,并规定反叛哈里发即反叛国家者的惩罚为死刑。

So when it exhorts to the safeguarding of the human life it has made a Tareeqah (method) to implement that by way of (the punishment of) killing the killer. When it commanded the mind to be safeguarded it provided the Tareeqah to implement this by way of the lashing the drunkard and when it addressed the safeguarding and protection of the human dignity and honour it made the manner of implementing this, the lashing of the Qaadhif (the one who slanders the woman’s honour). When it made obligatory the preservation of progeny i.e. the safeguarding of the human kind, it put down the punishment of blood money for sterilization and castration. When Islaam established that lineages should not be mixed, it put down a gruesome death penalty as punishment (Stoning) for the Muhsin (married) Zaani (Adulterer) so that human procreation and lineage would be protected. When Islaam commanded that the wealth and properties of the people should be safeguarded it made the cutting the hand the method of implementing that. When it wanted to spread tranquillity within the breasts of the people and the spread of security and stability in the society it made death or crucifixion or the cutting of the hand and foot on opposite sides as the punishment for those who want to infringe upon the security of the people (highway robbery). And when it decided to safeguard the Aqeedah it made death the punishment for the apostate. When it made the implementation of all of these rulings obligatory and obliged the establishing of its thought in life’s reality, it also made it obligatory upon the people to deputise and delegate an individual from amongst them to undertake this implementation. In other words it made it obligatory to pledge allegiance to a Khalifah to implement that and it made death the punishment for the one that rebels against the Khalifah i.e. against the State.

这样一来，它并非只提出治疗方案或解决办法而不予落实，而是为每一项方案都规定了具体的实施方式，而这些方式由国家负责执行。总之，它认为仅向人们说明如何调节自身行为、满足其需求与欲望（驱动力）还不够，而是为每一项治疗或解决办法提供了具体的实施方法。换言之，仅仅开出药方，然后任由住院患者自行服药，是远远不够的。它更像一家有组织的医院，护士对病人负责，确保他服下药物，无论他是自愿服用还是被迫服用。这甚至涉及个人自身的行为，即个人与自己的关系，或他与其主宰者（创造者与主）的关系。确实，它认为仅提出治疗方案还不够，而是要求必须落实这一治疗或解决办法。因此，如果病人不接受他的功修治疗，比如拜功，那么负责实施的人就有责任设定一种预防性的惩罚，使他服从治疗。当他不遵守道德或饮食方面的治疗时，同样要按照足以使他警醒的程度施加惩罚，使他走上正道和健全之路。

In this way it did not leave a treatment or solution without providing a specific manner to implement it which the State is responsible for undertaking. In summary, it did not find it sufficient to present solutions to the people that explain how they regulate their actions and satisfy their needs and hungers (drives). Rather it (also) provided the specific manners to implement every one of these treatments or solutions. In other words, it is not sufficient to merely write a medical prescription and leave it to the hospital patient to take the treatment by himself. Rather it functions like an organised hospital in which the nurse takes responsibility over the patient and makes sure that he receives the medicine whether this was voluntarily taken or forced. This even relates to the behaviours of the individual himself i.e. the relationship of the individual with himself or his relationship with his Rabb (creator and Lord). Indeed it did not find it sufficient to present the treatment alone but rather obliged the implementation of this treatment or solution. So if the patient does not take his treatment of worship like the prayer (for example) then it is obligatory upon those responsible over the implementation to put down a preventative punishment so that he takes the treatment. And when he does not abide by a moral or dietary treatment then a punishment is similarly enforced according to what is sufficient to deter him and so that he follows the upright way and sound path.

第六：正如我们所说，它是一种全面的思想，着眼于人的人性，并且是为了人的幸福与复兴而确立的。因此，它承担起将其传达给民众并邀请他们接受的责任。它诉诸人的理智，使人们能够理解其真实本质，并为其正确性确立了论据与证据。然而，它并没有将此仅仅视为一种个人可以按其意愿去实行的劝告，而是规定了一套具体的方式，说明这一思想如何传达给民众，以及民众借何种途径能够充分感知或体会那真实的本质，而不受那些遮蔽其视线或歪曲其形象之物的阻碍。

Sixth: As we have stated it is a comprehensive thought that looks at the human in his human capacity and it has been established for the sake of his happiness and his revival. Therefore it has adopted the obligation of carrying it to the people and inviting them to embrace it. It addressed the minds so that they could comprehend its true reality and it established the proofs and evidences for its correctness. However it did not leave this as a mere advice that the individual implements if he wishes to, but rather it provided a specific manner that explains how this thought is carried to the people and the way by which the people will be able to fully sense or feel that true reality without being impeded by that which obscures their view or distorts its image.

例如:

For example:

当安拉（SWT）命令穆斯林向人们传播伊斯兰教义时：

When Allah (swt) commanded the Muslims to carry the Da’wah to the people:

我并未派遣你,只是将你作为全人类的报喜者和警告者(赛伯certainly)。 Let me correct that: the verse reference should be translated as-is, and the Qur'an text should be in braces. {我并未派遣你,只是普遍地派遣你给全人类,作为报喜者和警告者}(赛伯章28节)

And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner (Saba’ 28).

他（subhanahu wa ta'ala）并不满足于仅仅以劝诫和建议的方式处理此事，正如祂的话语中所说的那样（swt）：

He (swt) did not find it sufficient to leave it to exhortation and advice alone like that which came in His speech (swt):

{以智慧和善劝，邀人走向你的主的道路，并以最好的方式与他们辩论。诚然，你的主最知道谁偏离了祂的道路，祂也最知道谁是得到正道引导的人。}（安-奈哈勒 125）

Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided. (An-Nahl 125).

或者像祂（SWT）的话语：

Or like His (swt)’s speech:

谁的言辞比那号召人归向真主、行善并说"我确是顺从者中的一人"的人更美呢？（《费吕特》33）

And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims." (Fussilaat 33).

da'wah（伊斯兰宣教）在思想层面上是由一个政治团体（Takattul）来承担的，先知穆罕默德ﷺ率领这一团体推进工作，并阐明和厘清了宣教所需经历的一切步骤和阶段，使其最终达到付诸实践的阶段，体现为伊斯兰国的建立；伊斯兰国随即开始实施（伊斯兰的）解决方案和治理之道。此时，宣教进入了新的阶段，这就要求它不能仅限于单纯的思想式宣教方式。

The Da’wah was intellectually undertaken by a party bloc (Takattul) which the Messenger of Allah (saw) proceeded with and it explained and clarified all of the steps and stages that the Da’wah requires in order for it to reach the stage of application and implementation manifested in the establishment of the State of Islaam, which then commences to implement the (Islamic) solutions and treatments. The Daw’ah at this point moved on to a new stage which necessitated that it should not be restricted to the intellectual manner of carrying the Da’wah alone.

它并未就此满足,而是进一步命令其使者(愿主福安之)与信士们破除那些阻碍伊斯兰宣教(Da’wah)的物质屏障与障碍。这是因为在这一阶段传播宣教的方法(Tareeqah),要求将伊斯兰制度加之于人,并在他们身上施行伊斯兰的律法,以便他们能够体察并认识到其思想的真实与立法的公正,而不受屏障、扭曲、歪曲或强迫的阻挠。正因如此,那些命令穆斯林进行圣战(Jihaad)、与阻挡穆斯林在人们中施行伊斯兰的不信道者(Kuffaar)作战的经文,便相继降示。

It did not find this sufficient and it did not stop at that but rather He (swt) commanded His Messenger (saw) and the believers to break the material barriers and obstacles that stood in the way of the Islamic Da’wah. This is because the Tareeqah (method) of carrying the Da’wah in this stage necessitates the imposing of the system of Islaam upon the people and to apply the rulings of Islaam upon them. This is so that they can perceive and realise the truthfulness of its thought and the justice of its legislation without being hindered by the existence of barriers, distortions, misrepresentations or compulsion. For this reason the Aayaat came in succession that commanded the Muslims with Al-Jihaad and to fight the Kuffaar (disbelievers) who stood as an obstacle between the Muslims and the application of Islaam upon the people.

安拉(SWT)说:

Allah (swt) says:

允许(对他们的)战斗的经文已降示给那些遭受攻击的人,因为他们受到了不义的对待。安拉确实有能力使他们获胜。(朝觐章 39)

Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is all capable to give them victory. (Al-Hajj 39).

以及祂(SWT)的言语:

And His (swt)’s speech:

所以，当你们在战场上遇到那些不信道的人时，就砍他们的颈项，直到你们把他们大肆杀戮，然后才把他们的绑索拴紧；此后或施恩释放，或收取赎金，直到战争放下它的重担。(穆罕默德章 4)

So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens (Muhammad 4).

这一规定既适用于那些信仰真主、却不承认穆罕默德先知身份的犹太教徒和基督教徒，也同样适用于那些既不信真主、也不承认穆罕默德ﷺ先知身份的阿拉伯多神教徒（Mushrikeen）或拜火教徒（Majoos）等人。其目的在于将伊斯兰教施行于他们身上，使他们能够看到其思想的真实性，见证其公正，而不是被强迫或胁迫，也远离欺骗、恶意和嫉妒。

This applies to those who believe in Allah but disbelieve in the Prophethood of Muhammad (saw) like the Jews and the Christians just as it applies to those who disbelieve in Allah and the Prophethood of Muhammad (saw) like the Arab Mushrikeen (polytheists) or the Majoos amongst others. It is for the purpose of applying Islaam upon them so that they can see the truthfulness of its thought and witness its justice without being forced or compelled and far away from deception, malice and envy.

安拉(SWT)说:

Allah (swt) said:

请与那些不信真主和末日、不以真主及其使者所禁止之物为禁物、也不遵行真理之教的有经典者中的人作战，直到他们自愿缴纳人头税，并且俯首称臣。（ {《忏悔》9:29} ）

Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture - [fight] until they give the jizyah willingly while they are humbled. (At-Taubah 29).

这就像安拉(SWT)的话语所表明的那样。

And it is like His (swt)’s speech:

{哦，信道的人们啊！你们应当与你们附近的不信道者作战，让他们在你们身上发现严厉。你们应当知道，真主与敬畏者同在。}（忏悔章 123）

O you who have believed, fight those adjacent to you of the disbelievers and let them find in you harshness. And know that Allah is with the righteous. (At-Taubah 123).

同样,先知(愿主福安之)一生的生平事迹(西拉)被视为这一理念的实际践行。圣训中有这样一段,由苏莱曼·本·布赖达从其父处传述,他说:

Similarly the Seerah of the Messenger (saw) throughout his life is considered to be the practical implementation of this ideology. The following came in the Hadeeth related by Sulaymaan Bin Buraidah from his father who said:

当先知穆罕默德ﷺ委派一位埃米尔(统帅)率领军队时,他总会especially嘱咐他要敬畏安拉,并善待与他同行的穆斯林。他会说:你们要奉安拉之名,为了安拉之道而战。与不信安拉者作战。进行圣战,不要侵吞战利品;不要违背盟约;不要残害尸体;不要杀害儿童。当你们遇到多神教徒敌人时,请他们在三件事中选择一件。如果他们응답其中任何一件,你们也应接受,并克制自己,不对他们加以伤害。先请他们皈依伊斯兰;如果他们响应,你们就接受他们的皈依,并停止与他们作战。然后请他们从其故土迁往穆哈吉鲁ン之地,并告知他们,如果这样做,他们将享有穆哈吉鲁ン所有的权利与义务。如果他们拒绝迁徙,就告诉他们,他们将处于游牧穆斯林的地位,和其他穆斯林一样遵守安拉的律法,但除非他们与穆斯林一道(对抗不信道者)实际参战,否则不能分得战利品或法伊。如果他们拒绝皈依伊斯兰,就向他们征收吉兹亚。如果他们同意缴纳,就接受并停止作战。如果他们拒绝这一点,那就向安拉寻求帮助以对抗他们。 (穆斯林、伊本·马哈及达拉米辑录)

<<When the Messenger of Allah (saw) used to appoint an Ameer (Leader) over an army he would exhort him especially to have Taqwaa (fear) of Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and restrain yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhaajiroon and inform them that, if they do so, they shall have all the privileges and obligations of the Muhaajiroon. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizyah. If they agree to pay, accept it from them and hold off your hands. If they refuse this then seek Allah's help against them>> Muslim, Ibn Maajah and Ad-Daarami.

也有记载说，在他的圣训传记中（愿主赐他平安），当他从麦加迁往麦地那时，他召集了各部族的显要人物和代表，包括犹太人的领袖，并口授让阿里·本·阿比·塔利卜（愿主喜悦他）写下第一部宪章。它阐明了穆斯林彼此之间以及穆斯林与其他人之间的一般关系，并且这是在众多显要人物的亲眼见证和亲耳聆听之下完成的。他认为仅此还不够，还要求他们全部接受并签署这一宪章，它还规定人们要将自己的争端交由他裁决（愿主赐他平安），在场的犹太人也包括在内，尽管他们属于有经典的人。然而，当犹太人背信弃义、违背盟约时（这对他们来说是常事），使者（愿主赐他平安）根据他们违约的行为对他们作出了相应的裁决。他处死了一些人，例如古赖宰部族，又驱逐了另一些人，例如奈迪尔部族。此外，他还通过征服扩大了自己统治的范围，无论是阿拉伯多神教徒的土地，如麦加，还是犹太人的土地，如海拜尔。当他（愿主赐他平安）以武力征服海拜尔时，他让当地人继续留在他的统治和管辖之下，并依据灌溉分成合约（Al-Musaaqaah）让他们继续照管自己的椰枣树和土地，他并没有强迫任何人皈依伊斯兰。同样，他（愿主赐他平安）派遣军队去与罗马人作战，即穆寇后战役，尽管罗马人是基督徒。

It has also been narrated in his Seerah (saw) that when he migrated from Makkah to Al-Madinah he called together the notables and representatives of the people including the leaders of the Jews and he dictated to ‘Ali Bin Abi Taalib (ra) to write down the first constitution. It explained the general relationships between the Muslims with each other and between the Muslims and others and this was done in front of the eyes and ears of the notables from amongst the people. He did not find this sufficient on its own but rather demanded that they all accept it and sign up to it and it obliged the people to refer their judgements to him (saw) and this included the Jews who were present despite being from the Ahl ul-Kitaab. However when the Jews betrayed and breached their covenant (which is normal for them) the Messenger (saw) judged upon them with judgments that were fitting for what they had done in respect to breaking the covenant. He punished some with death like Banu Quraizhah and he expelled others from them like Banu Nadeer. In addition he extended the sphere under his authority by conquest whether this was the land of the Arab Mushrikeen (polytheists) like Makkah or the land of the Jews like Khaibar. When he (saw) conquered Khaibar by force he made the people remain under his rule and authority and he placed them over their date palms and lands based upon the contract of Al-Musaaqaah and he did not force any of them to embrace Islaam. Similarly he (saw) despatched his army to fight the Romans in the battle of Mu’tah despite the fact that they were Christians.

这是他的圣训传记（SWT）…… Wait, correction: "Seerah" means biography of the Prophet, and "(saw)" is an honorific abbreviation of the Prophet, so it should be replaced with ﷺ, and "his" refers to the Prophet, so ﷺ follows after the mention. Also the rule says (SWT) stays as is, but it refers to Allah, not here. Here "his Seerah" refers to the Prophet. 这是他的传记（ﷺ），其中清楚说明了两件事。

This is his Seerah (saw) and two matters are made clear by it:

第一点：在现实生活中确立伊斯兰的方法（Tareeqah，道路），是通过建立伊斯兰国家来实现的，并且它有其自身特定的律例。

The first: The method (Tareeqah) for establishing Islaam in the reality of life is via the establishment of the Islamic State and it has its own specific rulings.

第二：实施伊斯兰教的方法、其解决方案及其律例，并将其传播至全人类。

The second: The method to implement Islaam and its treatments (solutions) and its Ahkaam, and to spread it to the whole of Mankind.

此外,关于第一件事,以下几项律法(Ahkaam)已被阐明:组建团体(Takattul)、传教(Da'wah)、政治工作、以更有力的论据、证据和证明来驳斥论点、阐明民众所陷入的罪恶与腐败、抨击无信者(Kufr)的领袖和腐败的首脑。换言之,思想斗争与政治斗争在此都一目了然。

In addition the following Ahkaam (rulings) are made clear in regards to the first matter: The Takattul (Party block), the Da’wah, the political work, combating arguments by (stronger) arguments, evidence and proof, explaining the evils and corruptions that the people are upon, attacking the leaders of Kufr (disbelief) and the heads of corruption. In other words the intellectual struggle and the political struggle are evident.

关于第二个问题，以下的律例得到了阐明：management of the affairs of the people... Translation: 关于第二个问题，以下的律例得到了阐明：照管民众的事务，执行哈杜德（固定刑罚），守卫边疆，通过圣战（Al-Jihaad）传播伊斯兰，使民众亲眼看见它，看见其邀请的真实性和其立法的公正性。换言之，它阐明了穆斯林对于受托负责这些事务之人的代理权与授权。这些事务并非个人所能独自承担的事情，而是属于苏丹（统治当局）即哈里发的职权与责任范围。

And in regards to the second matter the following Ahkaam (rulings) are made clear: Taking care of the affairs of the people, establishing the Hudood (set punishments) and protecting the borders, spreading Islaam by Al-Jihaad so that the people can see it in front of their eyes and the truthfulness of its invitation and the justice of its legislation. In other words it explains the deputyship and delegation of the Muslims to the one who is entrusted with these matters which are not of the matters that are specific to the individual and rather fall under the speciality and responsibility of the Sultaan (authority) i.e. the Khalifah.

这些是每一个“完整的思想”（Fikrah Kulliyah）都必须具备的六个条件，人们正是借助这样的思想来寻求自身的振兴。概括而言，它是一种建立在理性（智性）的“艾底”（ʿAqīdah，信仰根基）之上的“主义”（Mabda’，意识形态），并由此衍生出一套制度体系；它是一种阐明“艾底”、“解决方案”（Mu’aalajaat）以及承载“伊斯兰宣教”（Da’wah）的“思想”（Fikrah）；它还是一种“方法”（Tareeqah），阐明如何守护这一主义、如何落实其所带来的内容，以及如何将其传递给民众。

These are the six conditions for every Fikrah Kulliyah (comprehensive idea/thought) through which the revival of the people is sought. In summary it is the Mabda’ (Ideology) that is established upon the intellectual (rational) Aqeedah from which a system emanates. It is a Fikrah (thought) that makes clear the Aqeedah, the Mu’aalajaat (treatments/solutions) and the carrying of the Da’wah and it is a Tareeqah (method) that explains the manner of safeguarding this ideology, the manner of implementing what it has come with and the manner of carrying it to the people.

这正是建立复兴（Nahdah）的正确基础，除此之外的任何做法，充其量只是修修补补的权宜之计、虚假的表象和不诚实的欺骗。

This is the correct basis upon which Nahdah (revival) is established and anything other than that represents no more than patchwork solutions, deceptive appearances and dishonest deception.

I'm sorry, but I don't see the text that has the issue, and no earlier text is available to me in this conversation. Could you paste the English passage you'd like translated into Simplified Chinese, or describe the problem you're seeing with the earlier translation? If you can share the original English and the Chinese version, I'll review it against the rules.

An issue remains:

它们是否是人类行为所依循的各种制度的基础，以及所依循的各项律法的源头？它们是否已经回答了构成信仰体系的五个问题？

Are the Aqaa’id (beliefs) the basis of the systems and the source of the laws that the human conduct proceeds in accordance with? And have they answered the five questions that the Aqeedah is composed upon?

关于对所有存在之物(宇宙、人类和生命)形成一种看法,它们是永恒的(阿扎里雅,Azaliyah),还是由造物主所创造?它们之前是什么?它们之后又是什么?它们与其之前所存在之物有何关系?它们与其之后所存在之物又有何关系?任何思考者都会不由自主地面对这些问题。这些问题的目的在于触及他应当如何在生活中前行,而他在今生的行为,将依据对这些问题所给出的答案而得到规范。如此,他便能理解自身存在的意义、应当如何在此生前行,以及他的生命将通向何方。

In regards to the formation of a thought about all that exists (The universe, the man and the life), are they Azaliyah (eternal) or created by a creator? What is before them? And what is after them? What is their relationship with what was before them? And what is their relationship with what is after them? These questions that force themselves upon any thinker intend to strike at how he should proceed in life and his conduct in this life will be regulated in accordance to the answers that are provided to them. This will therefore provide him with the understanding of the meaning of his existence, how he should proceed in this life and where his life is leading to.

这些问题，以及艾given如何回答这些问题的答案，已经为人指明了道路，使人明白自己存在的意义，以及应当如何行事。它为人阐明了他与今世之前事物的关系，并为他说明了在今世应当做什么。

Indeed these are the questions and the Aqeedah has answered these questions with answers that have clarified the path for the human to know the meaning of his existence and how he should proceed. It has explained for him his relationship with what is before the life which provides for him an explanation of what he should do in the life.

因此,唯物主义的(Aqeedah)意识形态对这些问题的回答是:不存在造物主;生命即物质;物质是永恒的;物质通过其演化的证明,是万物的本源。所以,思想(Fikr)与智力('Aql)是物质的产物,物质因而是思维(Tafkeer)的源泉。与生产相关的关系由生产资料决定,而生产资料是物质演化的结果。此外,生产关系随着物质的演化而演化,即随着生产资料而演化。

Therefore the materialist Aqeedah has answered these questions by stating: That there is no creator, that life is matter, matter is eternal and that matter through its proves of evolution is the source of everything. So the Fikr (thought) and ‘Aql (mind/intellect) are a product of matter and as such matter is the source of Tafkeer (thinking). Relationships related to production are specified by the means of production and the means of production are a result of the evolution of matter. In addition the production relationships evolve in line with the material evolution i.e. in line with the means of production.

既然这种物质（即他们的阿吉达）随着他们所宣称的不断演变，它便是他们思想（或思维）的根源，也是他们制度与法律的根源。因此，石头、斧头、拖拉机、汽车、飞机和导弹，反而决定了调节人与人之间关系的制度。按照他们的说法，这正是他们所信奉和接受的阿吉达所规定的。

As such matter (i.e. their Aqeedah) with its continual evolution according to their claim, is the source of the thinking (or thought) and the source of their systems and laws. So the rock, axe, tractor, car, plane and missile are what determine the systems that regulate the relationships between the people. This is according to their claim and what the Aqeedah that they believe in and have embraced dictates.

关于资本主义的信仰（即民主制）：他们通过将宗教与生活分离来回答这些问题，并宣称统治权（Hukm）属于人民、由人民掌握、为人民服务。换言之，他们把人当作一切的根源，因此是人自己制定其制度与法律，也是人自己规定其所行的道路。于是他依照自己的意愿与欲望来调整人际关系、满足自身的欲求并满足自身的需要。在这方面不存在任何侵犯或干涉的余地，因此必须赋予他自由，使他能够实践自己的意志。所以，个人是制度与法律的源泉，基于此，他们宣称人民是权威的源泉，人民是制定法律、颁布立法的人。由此，民主（资本主义）信仰便是制度的根源，也是制度由此发源的基础。

As for the capitalist Aqeedah (I.e. Democracy): Then they have answered these questions through the separation of the Deen from the life and they have declared that the Hukm (rule) is of the people, by the people and for the people. In other words they have made the human being the source of everything, so he is the one who lays down his systems and laws and it is he who defines the path that he proceeds along. So he regulates his relationships, satisfies his hungers and meets his needs in accordance to his wishes and desires. There is no room for infringement or interference in this and as such it is necessary to provide him with his freedom so that he can practise his will. Therefore the individual is the source of the system and the laws and for this reason they stated that the people are the source of the authorities and the people are those who enact the laws and lay down the legislations. As such the democratic (capitalist) Aqeedah is the source of the system and basis from which it emanates.

关于伊斯兰的信仰（ʿAqīdah），其内容是：这个宇宙（或一切存在之物）有一位造物主创造了它，他就是安拉（SWT）。这种生命有开始，也有终结。此后有对所作所为的清算，即人在今生所度过的时间里所赚取的（也就是他所做的一切）。因此，调整人与人之间的关系、规范人的生活、明确他的行为和举止，就必须以这位造物主兼管理者（Mudabbir）的命令为基础和依据来建立。所以，启示（Waḥy）是把人所需要的、来自他们的主（Rabb）的东西，以及他们的造物主对他们的旨意传达给人们的途径。这是通过祂派遣的使者来实现的，这也是祂的Sunnah（SWT）（即祂所选定的方式）。因此，组织人与人之间关系、规范人的行为举止的制度和法律，都源自这同一个信仰。这一信仰即：信仰安拉、祂的天使、祂的经典、祂的使者以及末日审判。

As for the Islamic Aqeedah then it states: That this universe (or all that exists) has a creator that created it and He is Allah (swt). That this life has a beginning and an end. After it there is accounting for what was earned (i.e. what he did) within the time period that he spent in the life. As such it is then necessary for the regulation of the relationships between the people, the regulation of the human life, the specification of his actions and his behaviours to be built and based upon the commands of this creator and organiser (Mudabbir). So the Wahi (revelation) is the means to convey to the people that which they require from their Rabb (lord) and what their creator intends for them. This is done by way of the Messengers he sends and this is His Sunnah (swt) (the way that He (swt) has chosen). Therefore the system and the laws that organise the relationships between the people and regulate his conducts and behaviours emanate from the very same Aqeedah. This Aqeedah is: Imaan (belief) in Allah, His angels, His books, His Messengers and the Day of Judgement.

所以使者ﷺ向人们传达了来自安拉(SWT)的瓦哈义(启示)。《古兰经》和《圣训》(即逊奈)是瓦哈义所带来的内容,它们属于信仰(His books and his Messengers)的一部分。它们之中包含了一套完整的体系和大量的沙里亚律例,用以规范个人的生活、组织社会的生活。它们还阐明了实施这些解决方案与治疗办法的方式,并使之在现实生活中得以确立,此外还阐明了将其传播给全人类的方式。它还提供了切实可行、稳固可靠的基础,使人们能够为生活过程中可能面临的一切新出现的问题推导出相应的律例。

So the Messenger (saw) conveyed to the people the Wahi (revelation) that came from Allah (swt). The Qur’aan Al-Kareem and the Ahaadeeth Ash-Shareefah (Noble) (i.e. the Sunnah) was what the Wahi came with and they are a part of the Aqeedah (belief) (His books and his Messengers). And they included within them a complete system and large collection of Shar’iyah rulings to regulate the life of the individual and organise the life of the society. And they came explaining the manner of implementing these solutions and treatments and to establish them within life’s reality in addition to explaining the manner of carrying it to mankind in its entirety. It also provided viable and sound bases in order to derive rulings for all newly occurring problems that the people can possibly face in the course of life.

在明确了何为有益于乌玛复兴的事物，以及如何引导人攀升至臻于完善的阶梯之后；在阐明了通过富有成效的思维来达成这一目标的方法之后——这种思维必须是一种开明的思想，能够驱散围绕事物的种种迷雾，阐明事物与现实的特征。此举旨在为人明确其在某一行动方向上前进的可能性，或其迟疑不前的可能性；这种判断建立在根本原则与精确的标准或尺度之上，人在思考过程中必须运用这些标准。在这一切都已阐明之后，就有必要理解所要处理的现实，并对其获得深入的认识，直至我们能够将其转变为我们所期望的状态，或对其采取恰当的立场与态度。

After making clear what is suitable for the revival of the Ummah and to elevate the human upon the steps leading to completion. And after explaining the manner of how to reach that by explaining the the manner of productive thinking which must be an enlightened thought that clears away all obscurities around matters and clarifies the features of things and realities. This is in order to specify for the human the possibility of his moving forward upon a course of action or the possibility of him being reluctant to do so, which is built upon fundamental principles and precise criteria or measures that he must utilise during the thinking process. After having made all of this clear it is then necessary to understand the reality that is desired to be treated and to gain a deep understanding about it until we are able to transform it to what we want or take a suitable stance and position towards it.