我们已经解释过,复兴意味着思想层次的提升,而开明的思想是以全面性和深刻性为特征的思想。它涵盖存在的一切(宇宙、生命和人),这是就思想的全面性而言的。至于深刻性,则涉及对这一存在的实在性作出肯定,即它是永恒的,还是由造物主创造的。基于此,若没有一个建立在理性(智性)信仰之上的主义(Mabda’)作为根基,复兴便不可能实现和达成。这一主义的体系由该信仰衍生而出,将其思想基础体现在人们的现实生活之中,同时界定人在生活中的存在意义与目的。

We have explained that revival means the intellectual elevation and the enlightened thought is the thought that is characterised by comprehensiveness and depth. It encompasses all that is in existence (the universe, life and man) and this is in regards to the comprehensiveness of the thought. As for the depth, then this relates to the affirmation of the reality of this existence in terms of it being eternal or the creation of a creator). Based upon that, the revival cannot possibly be realised and achieved without a Mabda’ (ideology) that is established upon an intellectual (rational) Aqeedah from which its system emanates, that manifests the intellectual basis in the life of the people in life, whilst defining the meaning and purpose of the human’s existence within life.

我确实已将脸转向那位创造天地的主，我崇尚正道，作为一神论者，我不是以物配主的人。（《古兰经》6:79）

Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth (As a monotheist), and I am not of those who associate others with Allah (Al-An’aam 79).

说：“我的拜功、我的献祭、我的生和我的死，都是为了真主——众世界的主。他没有伙伴。我奉命如此，我是顺服者中的第一人。”（《古兰经》6:162-163）

Say: Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the 'Alameen (mankind, jinn and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims. (Al-An’aam 162-163)

这就是对今生存在目的与意义的回答：

This is the answer to the purpose and meaning of our existence in this life:

{إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ}（《古兰经》2:156）

إ Verily we belong to Allah and verily to Him we shall return (Al-Baqarah 156).

因此,信仰(العقيدة)是意识形态的基础,是个人生活的基础,是社会生活的基础,也是国家生活的基础。这种信仰就是相信真主、祂的天使、祂的经典、祂的使者以及末日审判。

So it is the Aqeedah (belief) that is the basis of the ideology, the basis of the individual’s life, the basis of the society’s life and the basis of the life of the State. This Aqeedah is Imaan (belief) in Allah, His angels, His books, His Messengers and the Day of Judgement.

从这一阿qeedah（信仰）中，人类一切问题的解决之道都由此发出并可在其中找到。它为人阐明了三种关系：与其主（Rabb，主宰）的关系，通过'Ibaadaat（崇拜行为）来体现；与自身的关系，体现在品德与礼仪上；以及与他人的关系，体现在Mu'aamalaat（社会交往）的各项事务上。因此，我们的Sharee'ah（神圣律法）没有遗漏任何一件事，而是都加以阐明；也没有遗漏任何一种行为，而是都明确了其法律裁决。这是因为它是一套完整的人生准则，人要为自己在今生所做所为、所积累的一切，依据其对这套准则与方法的遵行而接受清算。

From this Aqeedah all of the solutions for all human problems emanate and are found. It explains for him the three relationships; the relationship with his Rabb (Lord) through ‘Ibaadaat (acts of worship), his relationship with himself in terms of morals and manners and his relationship with others in respect to the Mu’aamalaat (societal transactions). Therefore our Sharee’ah (Divine law) has not left a single matter except that it has explained it and it has not left a single action except that it has made clear its legal ruling. This is because it is a complete code for life in which the person is held to account in relation to his adherence to this code and methodology in regards to all that he has done and accrued in this life:

安拉(SWT)说:

Allah (swt) says:

故此，谁作了一个微尘重的善，必将见到它；谁作了一个微尘重的恶，也必将见到它。（《宰尔萨莱》7-8）

So whoever does an atoms weight of good shall see it. And whoever does an atoms weight of evil will see it (Az-Zalzalah 7-8).

和:

And:

{天地之间的一切都是真主的。你们即使显露内心所藏的，或者隐藏它，真主都要因此而清算你们。}（黄牛章284节）

To Allah belongs all that is in the heavens and earth and if you reveal what is within your selves or conceal it Allah will bring you to account for it (Al-Baqarah 284).

同样，这一理性的学说（'Aqeedah）已经明确指出，人的主要任务是传递这一信息，履行这一委托（Amaanah），并传播这一宗教（Deen）。

Similarly this intellectual Aqueedah has made clear that the main work of the human is to carry this message, to fulfil this Amaanah (trust) and to spread this Deen:

他(SWT)说:

He (swt) said:

“谁的言辞比那号召人归向真主、行善并说‘我确是穆斯林’的人更美呢？”{《和谐》（Fussilat）33}

And who is better in speech than the one who calls to Allah and works righteous deeds and he says verily I am of the Muslims (Fussilat 33).

他(SWT)说:

And He (swt) says:

{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。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。}（An-Nahl 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).

他(swt)说:

And He (swt) said:

你说："如果你们的父亲、你们的儿子、你们的兄弟、你们的妻子、你们的亲族、你们所获得的财产、你们担心衰败的商业，以及你们所喜爱的住宅，在你们看来比真主、祂的使者和为祂之道而战的圣战更可爱，那么你们就等候吧，直到真主施行祂的命令。真主不引导悖逆的人众。"（悔罪章 24）

Say: "If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people." (At-Taubah 24).

他(SWT)说:你不会发现有哪一伙信仰真主和末日的人,会喜爱那些违抗真主和他的使者的人,即使他们是他们的父亲、儿子、兄弟或亲族。(《辩论》22)

And He (swt) says:ا You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred (Al-Mujaadalah 22).

该意识形态的信条（’Aqeedah）并不局限于提供解决方案和承担宣教（Da’wah）的工作，而是还阐明并厘清了以下内容：

The Aqeedah of the ideology is not restricted to providing solutions and carrying the Da’wah but rather it has also explained the following and made it clear:

a) 它阐释了如何将这一理念落实到现实生活之中，如何以此为基础振兴乌玛，以及如何建立一个能够将其带入生活战场并传向世界的国家。这是通过追溯先知穆罕默德ﷺ的道路、他的圣训传记以及他所经历的各个阶段来实现的。

a) It explains the manner and way of bringing the ideology into the reality of life, the way of reviving the Ummah upon its basis and how to build a State that will bring it into the battlefield of life and carry it to the world. This is done by tracing the path of the Messenger of Allah (saw), his Seerah and the stages that he passed through.

诚然，在安拉的使者（穆罕默德ﷺ）身上，对于那些期望见到安拉并期盼末日、又常常记念安拉的人，你们有一个优秀的榜样。（《同盟军》21节）

Indeed in the Messenger of Allah (Muhammad SAW) you have an excellent model to follow for the one who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much (Al-Ahzaab 21).

b) 它还阐明了保卫和保护该思想体系的方法，维护阿qeedah（信仰），保护社会与国家，并规定了相应的律法（Ahkaam），其严厉程度甚至包括处死试图推翻这一信仰、社会或国家的人。该思想体系还授权给被穆斯林推举代表的人，由其承担执行这些律法的职责。

b) It also explained the method of preserving and protecting the ideology, safeguarding the Aqeedah and protecting the society and the State with Ahkaam (rulings) that reach the extent of killing the one who attempts to bring down this Aqeedah, society or State. The ideology has delegated the one who has been deputised by the Muslims to assume the role of implementing these rulings.

该意识形态阐明了各种治疗方法与解决方案的落实，并未将它们仅仅停留在劝告、指导和勉励的层面。相反，它命令国家元首执行这些律法，无论这些律法涉及的是功修（'Ibaadaat）、品德（Akhlaaq）还是交易往来（Mu'aamalaat）。因此，它命令对那些在礼拜、斋戒和天课等天命功修上有所欠缺的人施以惩罚。同样，它也命令对那些行为有悖于穆斯林品格与道德操守的人，或是食用非法食物、饮用非法饮品的人施以惩罚，而不会在饮食方面放任此人自由。

c) The ideology explained the implementation of the treatments and solutions and it did not leave them as advice, guidance and exhortations alone. Rather it commanded the head of state to implement these rulings whether these rulings relate to the ‘Ibaadaat, Akhlaaq or Mu’aamalaat. So it commanded the implementation of the punishment upon anyone who falls short in the obligatory acts of worship like the Salaah, Sawm and Zakaah. In the same way it commanded the implementation of punishment upon anyone who acts in a way that is contrary to the characteristics of Muslims and their moral behaviour, or the one who eats Haraam and drinks Haraam and it did not leave the person free in respect to the consumption of his food and drink.

同样，伊斯兰教法还设定了惩罚措施，以遏制任何违背沙里亚（Shar'iyah）中关于保护人的生命、尊严、血统和财产的行为。例如杀人者偿命、诬陷妇女者（Al-Qaadhif）受鞭刑、已婚的通奸者（Zaani）处以死刑、窃贼断手。沙里亚还通过对那些企图在大地上制造腐败和混乱的人施以预防性惩罚，保障了集体的安全与平安，使人们的生活安心稳定。这些惩罚包括死刑、钉十字架、肢体截除以及流放出境。

Similarly it has imposed punishments that act as a deterrent for any contravention to the Shar’iyah related to safeguarding the lives of the people, their dignity, lineage and wealth or property. This is like the killing of the killer, the whipping of the slanderer of women (Al-Qaadhif), the killing of the married Zaani (Adulterer) and the cutting of the hand of the thief. It has also safeguarded the security and safety of the collective and provided them with peace of mind in their lives by imposing preventative punishments upon those who want to cause corruption and disruption in the earth. This includes the punishments of death, crucifixion, cutting of limbs and banishment from the land.

d) 至于传播达瓦（da‘wah），信条（Aqeedah）已将其定为所有穆斯林的义务，也将其定为被穆斯林委派之人的义务。它要求他准备军队的各项装备，以便与不信道者作战，使伊斯兰的统治在他们身上得以施行；或使穆斯林与他们的关系依照条约得以维持；或向他们征收哲齐亚（Jizyah），以及其他可能发生的关系与安排。这一点已在《古兰经》的数十节经文和圣训中得到阐明和说明。

d) As for the carrying of the Da’wah, the Aqeedah has made it obligatory upon all of the Muslims and it has made it obligatory upon the one who has been deputised on behalf of the Muslims. It has obliged him to make ready the preparations of the army in order to fight the disbelievers so that the rule of Islaam is applied upon them or so that the relations of the Muslims with them are maintained in accordance to treaties or so that the Jizyah is taken from them, amongst other relations and arrangements that can take place. This has been explained and made clear in tens of Aayaat of the Noble Qur’aan and Ahaadeeth.

为了达到崇高的思想并实现复兴，伊斯兰规定了穆斯林必须具备的文化素养（Thaqaafah），以及他必须采取和接受这种文化的方式与途径。

And in order for the elevated thought to be reached and revival attained, Islaam has specified the culture (Thaqaafah) that the Muslim has to be cultured with, in addition to the manner and way by which he must take and receive this culture.

至于伊斯兰文化，它包括：

As for the Islamic culture then this includes:

首先：伊斯兰信仰（aqeedah）所带来的，即《古兰经》与圣训（Sunnah）。

Firstly: That which the Islamic Aqeedah has brought like the Kitaab and the Sunnah.

其次：伊斯兰信仰（Aqeedah）之所以成为研习的对象，原因与阿拉伯语相同。

Secondly: That which the Islamic Aqeedah was the reason for its study like the Arabic language.

关于源自伊斯兰信仰(Aqeedah)的内容,它体现在一系列经文之中,包括真主的经典、对它的解释与注释(Tafseer)、对其思想与律例的阐明,以及对其论据与证据的说明,这些内容不留任何怀疑的余地。这些内容旨在确立:《古塔布》(Kitaab)与圣训(Sunnah)是来自真主的启示(Wahi),而穆罕默德先知ﷺ所带来的一切,同样是来自真主(SWT)的启示(Wahi)。此外,还包括经文(Aayaat)与圣训(Ahaadeeth)所涵盖并与之相关的其他事项。

In relation to that which has come from the Islamic Aqeedah then this is represented in the collection of texts that include the Book of Allah, its explanation and Tafseer, the explanation of its thoughts and rulings and the clarification of its proofs and evidences which leave no room for doubt. This is in respect to establishing that the Kitaab and the Sunnah are Wahi (divine revelation) from Allah and that which the Messenger of Allah, Muhammad (saw) came with, is also Wahi (divine revelation) from Allah (swt). This is in addition to other matters that the Aayaat and Ahaadeeth include and relate to.

鉴于伊斯兰信仰（Aqeedah）是研习此学科的缘由，众所周知，《古兰经》是以阿拉伯语降示的，先知穆罕默德ﷺ的圣训也是以阿拉伯语讲述的，若不通晓阿拉伯语，便无法理解这些经文与圣训。因此，研习阿拉伯语的各个分支，本身就是由伊斯兰信仰所促成的一件事。

As for that which the Islamic Aqeedah was the reason for its study, then it is known that the Kitaab was revealed in the Arabic language, that the Ahaadeeth of the Muhammad (saw) were spoken in the Arabic language and that it is not possible to understand them except with the Arabic language. For this reason the study of the Arabic language with all of its branches represents a matter that the Islamic Aqeedah was the reason for its study to take place.

除了追踪事件、理解现实、了解一切新出现的事物,以便将伊斯兰教法的律例(Ahkam Ash-Shar'iyah)应用于其上,或阐明安拉对其的裁定,或揭示其与伊斯兰思想及其律例的对立和矛盾,所有这些都属于伊斯兰信仰(Aqeedah)作为其研究之理由和原因的事项。

In addition pursuing the events, understanding the reality and understanding all new matters so as to apply the Ahkam Ash-Shar’iyah upon them or to explain the ruling of Allah in respect to them or to expose their opposition and contradiction to the thoughts of Islaam and its rulings, then all of this is from the matters that the Islamic Aqeedah is the reason and cause for its study.

此外还有历史知识及其相关的现实与事件，用以理解伊斯兰乌玛在各个时代的实际状况。这样做是为了了解哈里发们如何实施伊斯兰教，了解伊斯兰旗帜（Raayah）所升起的那些土地，以及由此在伊斯兰律法方面所产生的结果。这也是另一个领域，而伊斯兰信仰（Aqeedah）正是对其进行研究的原因和动机。

Also historical knowledge with its associated realities and events used to understand the reality of the Islamic Ummah throughout the times. This is to know and understand how the Khulafaa’ implemented Islaam and to have knowledge of the lands upon which the banner (Raayah) of Islaam was raised and what resulted from that in terms of Islamic rulings. This is another area in which the Islamic Aqeedah is the cause and reason for its study.

最后，掌握知识并理解国际现实、国际关系，以及围绕穆斯林国家发生的事件与局势，也属于伊斯兰信仰（Aqeedah）要求研习的事项之一。这是为了让穆斯林能够履行其在生活中的使命，并使乌玛成为全人类的见证者。

Lastly, gaining knowledge and understanding the international reality, international relations and the events or incidents that surround the Muslim lands, is also considered to be from the matters that the Islamic Aqeedah demands to be studied. This is in order for the Muslims to be able to fulfil their role in life and for the Ummah to be a witness over mankind.

至于获取这些各类知识的方法，则必须通过理性来获取，使其凝结为概念，从而影响人们的行为举止，并引导他们走上正道。

As for the method of acquiring all of this different knowledge, then it is necessary that they be acquired intellectually where they are crystallised into concepts that have an effect upon the conduct and behaviour of the people and makes them proceed along the correct path.

这样做如下：

This is done as follows:

首先:所要解决或处理的实际情况被完整地理解和认识,方式上消除了一切晦涩与模糊,去除了全部歧义,并且远离笼统化与可疑之处。

Firstly: The reality that is intended to be solved or treated is fully comprehended and perceived in a manner that removes any obscurity, vagueness, removes all ambiguity and is distanced from generalising and dubiousness.

其次:对文本或观念的实质及其所含意义的全面理解,应依据其字面含义、术语(Istilaahi)含义或Shar'iyah(伊斯兰法)含义;并且对其所针对的主题的理解,应能够解释其所包含的一切内容,包括'Ilal(法理依据)、Shuroot(条件)、Mawaani'(禁止因素)或Asbaab(成因)。

Secondly: The reality of the texts or the thoughts and what they contain of meanings is fully comprehended in accordance to their literal, terminological (Istilaahi) or Shar’iyah meanings, and that the subject that they have come for is comprehended in a manner that explains all that they contain in terms of ‘Ilal (legal reasonings), Shuroot (conditions), Mawaani’ (preventions) or Asbaab (causes).

第三：要使对它们的"تصديق"（确认）得以实现，需要依照"قاعدة فكرية"（思想基础）来衡量它们，也就是伊斯兰的"عقيدة"（信仰）及其所提供的证据与标准（尺度）。这种确认（"تصديق"）的实现方式，是将人内心中原本只是具有实际存在的"أفكار"（思想），转变为"مفاهيم"（概念）。这意味着，这些思想的实际内涵已被完全理解，并已对其完成了确认，因此它们会对个人的行为产生影响。

Thirdly: For Tasdeeq (Affirmation) to take place in regards to them and that is done by measuring them in according to the Qaa’idah Al-Fikriyah (Intellectual basis), in other words the Islamic Aqeedah and what it has brought in terms of evidences and criteria (measures). This affirmation (Tasdeeq) takes place in a manner that transforms them within the human self from being thoughts (Afkaar) that have a reality, to being concepts (Mafaaheem). This means they are thoughts whose reality has been fully comprehended and affirmation has taken place in regards to them and as such they have an effect upon the individual’s behaviour.

第四：这些不同类型的知识被获取，是为了去运用和践行，也是为了将其传播到全世界。

Fourthly: That these different types of knowledge are taken so that they are worked with and acted upon, and for them to be carried to the entire world.

第五点：这一切都必须以一种能够激发、影响并且富有成效的方式来进行。所谓"激发"，是指以一种让人能够触摸到的方式呈现现实，从而唤起人的情感、情绪与感觉，并加强对它的专注与关注。所谓"富有成效"，是因为这些方法被精确地运用于现实之上，并与其所据以推导出的证据紧密相连。因此，将它们与人所信奉的"艾给代"（理性信念基础）相联系，正是使这些概念产生效果并驱使他采取行动的原因。

Fifthly: All of this needs to be done with a stimulating, influencing and effective method. As for it being stimulating then demonstrating the reality in a way in which it becomes touchable to the person, stimulates and instigates the feelings, sentiments and sensations, and it strengthens the focus and attention to it. As for it being effective then this is because they are applied upon the reality in a precise manner and they are tied to the evidence from which they have been deduced from. So connecting them to the Aqeedah (the intellectual basis) that the person believes in, is what makes these concepts effective and what drives him towards action.

这种方法自然产生的结果是：乌玛之中会生成一种富有成效的思维方式，它建立在正确的思想基础之上，并引向复兴与思想的提升。在这种情况下，思想不会被囚禁于个人之内，其影响必然会在生活中显现出来。这是因为它是通过健全的方法获得的：人们对其实质、对其所适用的现实有了充分的理解，并且对其已经产生了确信（Tasdeeq），而且获取和接受它的目的是为了付诸实践，而不仅仅是为了理论上的推论或炫耀。正因如此，它自然会成为信奉者的引领者，成为其行为与品行的主宰。换言之，这将是一种思想上的领导力：人们受其引领，并借此去引领他人。

The natural result of following this method is that the productive method of thinking is generated within the Ummah which is built upon the correct intellectual basis and which leads to the revival and the intellectual elevation. In this case the thought cannot remain imprisoned within the person and it is inevitable for its effect to manifest in life. This is because it has been acquired by a sound method as it has been taken by way of a full comprehension of its reality, the reality upon which it applies, and Tasdeeq has taken place in regards to it, in addition to it being acquired and taken for the purpose of acting upon it and not merely for the sake of intellectual postulation or for showing off. For this reason it naturally becomes a leader for the one who believes in it and the regulator of his behaviour and conduct. In other words it will be an intellectual leadership which the people are lead by and by which they lead others.

这样，他们的阿qeedah（信仰）将成为一个思想基础（Qaa’idah Fikriyah），他们关于存在与生命的观念都建立在其上；它也将成为一种思想领导（Qiyaadah Fikriyah），他们的制度与律法都由此而出，使人们借主的许可，从黑暗走向光明。他们将沿着完善与臻于至美的道路前行，沿着复兴与提升的道路前行，在这条道路上，人们理解自身存在的意义与生命的目的。

In this way their Aqeedah would be an intellectual basis (Qaa’idah Fikriyah) for them upon which their ideas about existence and life are built and it will also be an intellectual leadership (Qiyaadah Fikriyah) from which their systems and rulings emanate so that the people are taken out of the darkness and into the light by the permission of their Lord. They will proceed in the path of completion and towards perfection, the path of revival and elevation where the people understand the meaning of their existence and purpose in life.

这就是复兴，这就是达到复兴的途径，一切赞美都归于全世界的主安拉。

This is revival and this is the way of reaching it and all praise belongs to Allah the Lord of the worlds.

哦，安拉啊，求你使我们成为那些聆听言辞、并遵循其中最美者的人。

O Allah, make us from amongst those who hear the speech and then follow the very best of it.