尽管社会是一种可以被感知的现实，人们对它的含义却给出了许多不同的定义。有些人持表面或浅显的看法，说："社会只是个体的集合。"也有人说："社会是一群在希望与忧伤上相互联结的人。"另有人说："社会是由单一政治制度联合起来的政治共同体。"还有人说："社会是为实现共同目标或宗旨而团结起来的一群人。"也有人说："社会是拥有单一文化、并怀着维护自身存在的统一感的一群人。" 无论上述观点如何，只要所研究的对象（即社会）是一种可以感知的现实，并且我们能够在理智上认识和理解它、对它作出正确的判断，那么我们就有必要界定社会的含义，并依照其真实的面貌来理解它，以便于对它进行处理。

Many different definitions have been provided for the meaning of the society despite the fact that it is a reality that can be sensed. There are some who have taken a superficial or shallow view and have stated: ‘The society is (merely) a collection of individuals’. And there are those who say: ‘They are a group of people who are united in their hopes and sorrows’. Others say: ‘It is a political unity united by a single political system’ whilst others have said: ‘They are a group who have unified to accomplish shared aims or objectives’. Some have said that: ‘It is a group of people with a single culture and a feeling of unity to preserve their existence’. Irrespective of the above, as long as the subject being studied (i.e. the society) is a sensed reality and it is possible to intellectually perceive and comprehend it and to pass a correct judgment upon it, then it is necessary for us to define the meaning of the society and understand it according to its true reality so that treating it becomes easier.

人类是社会性动物，这是众所周知的显而易见的事实。人不会孤立地生活，实际上也不可能孤立地生活。他只会生活在群体之中，或大或小的群体之中。每个人都在不断努力满足自己的需求，满足自己的欲望（本能冲动），并满足自己的渴望或愿望。满足或实现这些需求的手段，大多存在于他人的拥有之中，或存在于他人之间。因此，任何群体或人群聚集，都必然会在其成员之间产生各种关系，使个人得以满足自己的需求、满足自己的欲望（本能冲动），并实现自己的渴望或心愿。要做到这一点，就必须在他们之间就某些特定的思想达成共识，这些关系便以此为基础受到规范，此外还需要有界定这些群体行为的观念，以及保护和维护他们之间共同利益的特定方式。 同样显而易见的是，人们对于与他们所认同的、用以调节和组织其生活与事务的思想和观念相一致的事物，会共同产生喜悦和愉快的情感；反之，对于与他们所认同的那些思想和观念相对立的事物，则会共同产生愤怒、憎恶和厌恶的情感。例如，某个村庄或地区中，当其中一人实施了他们所认同的、与满足繁衍本能即婚姻相关的事情时，喜悦和欢乐便会充溢其间。因此，当村里或本地的一位年轻人与同村或本地的一位姑娘结婚时，大家都为此感到高兴，欢乐和喜悦的情绪在他们之间表现出来。 然而，如果村庄或地方的人们听说他们之中有某个人违背了他们就这种关系所达成的共识，与一个女孩发生了关系，其方式与他们所达成的共识相悖，例如犯下通奸（Zinaa，淫乱）等行为，那么仇恨和愤怒就会笼罩整个村庄或地方的人们。他们谴责该人违反了他们根据习俗和传统所达成的共识，结果，他们可能会把他赶出去，甚至杀掉他。

It is from the well known obvious matters that the human being is a social being. He does not live alone and indeed it is not possible for him to live alone. Rather he only lives in a collective (group) or in groupings whether these are large or small. Every human continuously strives to fulfil his needs, satisfy his hungers (urges) and satisfy his desires or wants. The means of satisfaction or fulfilment are mostly found in the possession of others or amongst others. For this reason it is inevitable for any group or collection of people to have relationships that arise amongst them which enable the individuals to fulfil their needs, satisfy their hungers (urges) and satisfy their desires or wishes. To accomplish this then it is necessary for an agreement to exist amongst them upon specific thoughts upon the basis of which these relationships are governed, in addition to concepts that define the conduct of these groupings, as well as a specific manner to protect and safeguard the joint interests existing between them. It is also an obvious matter that the people possess a collective sentiment or feeling of glee and pleasure towards that which is in agreement with what they have agreed upon in terms of thoughts and concepts that regulate and organise their lives and affairs. On the other hand they will feel a collective sentiment or feeling of anger, hate and abhorrence towards that which opposes those thoughts and concepts that they have agreed upon. For instance there could be a village or locality in which joy and happiness overflows when one of them implements a matter that they have agreed upon related to the satisfaction of the procreation urge i.e. marriage. So when one of the young men from the village or locality gets married to a girl from the village or locality they are happy with this and the sentiments of happiness and joy are manifested amongst them. However if the people of the village or locality hear about an individual from amongst them who has gone outside of what they have agreed upon in respect to this relationship, where he has had relations with a girl in a manner that opposes what they have agreed upon, like the committal of Zinaa (fornication) for example, then the feelings of hate and anger encompasses the people of the village or locality collectively. They condemn what that individual has done in respect to his contravention of that which they have agreed upon in terms of their customs and traditions and as a result they may throw him out or even kill him.

当一群人约定以某种特定方式规范商品与物品的交换，例如买卖、以物易物或交换，并努力安排和组织这种关系，使之符合他们所同意的方式时；此后，其中一人却以违背他们所约定的方式的手段来满足自己的需要，比如偷窃、抢夺或欺诈，那么人们就会鄙视他，或将他排斥在外，而集体的愤怒与憎恨之情便会普遍地针对他。

And when the group of people agree to regulate the exchange of goods and items in a specific manner like buying and selling, bartering or exchanging and they make effort to arrange and organise this relationship in a manner that they have agreed upon. Then after this one of them engages in this relationship in a manner that contravenes the manner they have agreed upon to attain his need, like if he steels, loots or commits fraud, then the people will scorn him or ostracize him whilst the collective feelings and sentiments of anger and hatred will be dominant against him.

同样的道理适用于他们之间所达成一致的每一种关系，以及他们的每一种行为举止。因此，遵从他们的习俗会令他们满意，而违背和反对这些习俗则会令他们愤怒。

The same applies to every relationship from amongst the relationships that they have agreed upon and with every conduct or behaviour of theirs. So acting in agreement to their customs pleases them whilst contravening and opposing these customs angers them.

这是因为，在集体之中，持久的关系必然存在。持久的关系构成社会形成的基础，并由一般习俗（'Urf 'Aamm）加以组织和规范，即由思想与情感的统一、概念与感觉的统一来实现。因此，一般习俗（'Urf Al-'Aamm），即思想与感觉，代表着社会赖以建立的根本支柱。众所周知，人是社会性的存在，而不是机器人，因此他有可能、也易于超出社会所共同认可的范围。于是，人是由驱动力（Dawaafi'）和感觉（Ahaasees）构成的身体，这些驱动力和感觉产生持续的欲望（冲动），他在生活中前行以满足它们。其中某一种欲望或冲动可能占据主导，使他不顾集体所认可的东西而去满足它。正因如此，集体（共同生活的人群）约定了一套特定的方式和特定的思想观念，用以处理此类情形和事件，并规范个人的行为。另一方面，还存在与集体共同利益相关的一般性或公共性的责任，这些责任不由个人承担，尽管个人的利益与之相连。例如道路管理、医疗保障、教育、安全以及共享的自然资源等事务或领域。因此，集体也必须约定某种方式，借以料理民众的事务，并实现和保障内部与外部的安全。 因此，必须选出一人代表集体承担责任，负责执行集体所达成的决定。

This is because the presence of permanent relationships is inevitable within the collective group in which the permanent relationships form the basis of the society’s formation and where the permanent relationships are organised and regulated by the general custom (‘Urf ‘Aamm) i.e. by a unity of the thoughts and feelings and a unity of the concepts and sensations. As such the ‘Urf Al-‘Aamm (general custom) i.e. the thoughts and sensations, represents the fundamental pillar upon which the society is built upon. And it is from the obvious well known matters that the human is a social being and not a robot and as such he has the potential and susceptibility to go outside what the society has agreed upon. Therefore the human is a body consisting of drives (Dawaafi’) and sensations (Ahaasees) that generate continuous hungers (urges) and he goes forth in life to satisfy them. It is possible for one of these hungers or urges to dominate so that he goes forth to satisfy it without giving consideration to or observing what the collective has agreed upon. It is for this reason that the collective (group of people living together) agree upon a specific manner and to specific thoughts and concepts that treat the like of these situations and occurrences and regulate the conduct of the individuals. This is from one angle and from another angle there are general or public burdens associated to the joint collective interests that do not fall to the individual’s caretaking despite his interests being attached to them. This is like the management of roads, health entitlement, education, security and shared natural resources amongst other matters or areas. Therefore it is necessary for the collective to agree also upon a method of sorts by which the caretaking of the affairs of the people is accomplished and their internal and external security is achieved and realised. For this reason it is essential to choose someone to take responsibility on behalf of the collective to undertake the implementation of what the collective has agreed upon.

我们可以完全确定，社会（Mujtama'）是由人群中的一个群体或集合形成的，成员之间存在着持久的关系，这些关系建立在统一的思想和观念之上，并由此产生共同的情感或情绪。这些关系受一套制度的调节，该制度进而规范个人的行为，照料集体的事务，化解他们之间的纠纷，消除相互的敌对，并防止违规行为。这意味着，社会由一群人组成，他们拥有共同接受的普遍（公共）习俗，以及调节这一习俗的制度。由此，我们便界定了我们要探讨的现实，即我们界定了社会及其构成要素。

From the above: We can be absolutely certain that the society (Mujtama’) is formed from a group or collective from amongst the people who have permanent relationships existing between them based upon unified thoughts and concepts that lead to common emotions or sentiments. These relationships are regulated by a system that (in turn) regulates the conduct of the individuals and takes care of the affairs of the collective, resolves their disputes, dispels the rivalries and prevents the violations. This means that the society is made up of a collection from the people who have a general (public) custom that they embrace and a system that regulates it. By this we have defined the reality that we want to treat i.e. we have defined the society and its components.

这就是社会的现实，也是社会得以建立和形成的基础或根本。它衡量着社会的健全或败坏、衰落或兴盛、复兴或停滞、僵化或活力、团结或分裂。这是因为，社会的团结体现在制度与习俗相符合的程度上，也体现在民众遵守和坚持其所继承的公共或普遍习俗、规范和传统的程度上，以及他们对这些习俗的信仰和自觉意识上。

This is the reality of the society and these are the bases or fundamentals upon which the society is established and formed. It is the measure of its soundness or corruption, its decline or elevation, its revival or stumbling, its stagnation or vitality and its unity or fragmentation. This is because its unity is manifested in accordance to the extent of the agreement of the system with the custom and by the extent of the commitment and abiding of the people to the public or general custom, norms and traditions that they have inherited in addition to their Imaan (belief) in them and their awareness in respect to them.

由于这种认识，人们便能够明确并辨识那些深植于我们社会、长期存在的顽疾；也能够容易地了解这些疾病的症状。因此，人们也便能够知晓对这些疾病行之有效的治疗方法，以及它们的全面根治之道。

As a result of this understanding it has become easy to specify and recognise the deep-rooted and chronic diseases that have afflicted our society easy to know and understand the symptoms of the diseases. Due to this, it has become easy to be aware of the successful treatment for them and their comprehensive cure.

然而,由于对这一图景缺乏清晰的认识,以及对社会的构成要素和其所建立的根基或基础缺乏了解,社会仍在不断滑向深渊,那些致力于改变它的人的努力既无法使其复兴,甚至连减缓其衰落都做不到。尽管每个人都充分认识到并一致认为,社会正饱受恶性和慢性疾病的折磨,情况依然如此。这是因为他们在确定病因方面出现了错误,无法诊断社会中存在的疾病及其成因,也就是说,他们无法辨识已侵入其躯体的病菌。因此,他们开始用错误的疗法进行治疗,有些疗法只针对疾病所引发的某些表现和症状,并没有处理和治疗疾病本身。他们试图在人们心中树立一种论调,将其视为病症,并主张必须投入资金、付出努力来消除它。这一论调认为,我们的苦难和所面临的问题是贫困、文盲和疾病。于是,他们把注意力转向治疗这些疾病,或者更确切地说是症状。他们因此呼吁提高生产力、发展资本以及其他经济计划,结果使各国深陷债务之中。债务被用于修建水坝、运河和渠道,延伸道路、航运和机场等,此外还兴建工厂、购买机械以及石油生产设施,这些我们无论身在何处、居住何方,都可以随处看到。尽管如此,社会依然在衰落的深渊中不断沉沦。

However due to the lack of clarity of this picture and lack of knowledge and understanding of the components of the society and the bases or fundamentals it is established upon, the society continues to spiral into the depths of the abyss and the efforts of those working to change it are not capable of reviving it or even in the very least halt its decline. This is despite the full comprehension of everyone and their consensus upon the fact that the society is suffering from toxic and chronic diseases. This is because they were mistaken in respect to locating the disease and they were unable to diagnose the diseases that that were present within the society or their causes i.e. they were not able to identify the bacterium that had entered its body. As such they began to attempt to treat it with incorrect treatments, that in some cases focused upon some of the manifestations and symptoms that arose from the disease but did not deal with and treat the disease itself. They attempted to focus an argument in the minds of the people and make that the illness and that it was necessary to spend money and exert efforts to remove it. This argument states that our woes and the problems that we are suffering from are poverty, illiteracy and disease. They then directed the focus towards treating these diseases or rather we should say symptoms. So they called for increased productivity, capital development amongst other economic plans and as a result they drowned the countries in debt. This was to build dams, canals, channels, extend roads and shipping and airports amongst other things, in addition to building factories, buying machinery and petroleum production factories all of which we can see around us wherever we are and wherever we may live. Despite this the society remained spiralling in the abyss of decline.

他们宣称文盲或无知（Jahl）是一种疾病，于是竭尽所能地积蓄力量，并向它宣战。他们深入每一个村庄，从幼儿园阶段开始，逐级推进，直至大学及更高学历，甚至把目标对准年龄较大、在求学过程中有所缺失的人。于是他们发动了一场消灭文盲的战争，直到某些地区的文盲现象消失，或几近消失，而且毕业生和研究生学历持有者的比例远远超过那些复兴、进步的国家。这些人数量众多，超出了这些地方的需求，以至于许多学历持有者被迫迁徙（Hijrah），去别处另谋出路。

They stated that illiteracy or ignorance (Jahl) was a disease and so they prepared all that they were able to of strength and declared war upon it. So they went after those in every village, beginning from the nursery level progressing through all stages of education until university and higher certificates of education and they even targeted those who were older in age and had missed something along the education train. So they launched a war to wipe out illiteracy until illiteracy disappeared in some regions or virtually disappeared and until the percentage of graduates and post-graduates certificate holders became much greater than those existing in the revived and progressive nations. They were so abundant and above the needs of these lands that many of these certificate holders were forced to make Hijrah (emigrate) and search for other places to go to.

那么,这件事的结果是什么?衰退是否已经结束?结果之一是许多有头脑、持有证书的人移居国外;另一方面,各部门和行政机构中的雇员数量大幅增加,以致成千上万持证人员在这些部门的大门前汗流浃背地奔波,寻找工作或能让他们过上体面生活的就业机会。从另一个角度看,各国政府被迫设法吸收其中一部分人,但这并非为了填补空缺,因为各部门早已人满为患;而是为了尽可能多地吸纳并掩盖这些人的失业问题。于是,资金被花费并遭到浪费,国家预算因为那些没有止境的开支而不堪重负。这些只是部分结果,凡是愿意深入审视此事的人,都不会看不到。

So what was the result of this and did the decline end? The result was the emigration of many of the minds and certificate holders and a huge increase in employees filling the departments and administrations leading to thousands upon thousands of these certificate holders sweating in front of the doors of these departments searching for a job or an opportunity for work that will enable them to have a dignified life. This is from one angle and from another, the states were forced to attempt to absorb some of them, not to fill a vacancy or gap because the departments were already full and saturated, but rather this was an attempt to absorb and conceal the greatest possible number from amongst these people. This therefore led to the spending of money and wasting it and to overburden the state budget with spending that had no end to it. These are some of the results that are not absent from the eyes of anyone who wants to look into the matter.

同样的情况也发生在对抗疾病的战争中。因此，如今每个城镇都设有若干诊所和医院，每个村庄也都有一间诊所或小型医院。尽管如此，成千上万持有各级医学证书的人员，无论是全科医生还是身体各部位的专科医生，仍然找不到工作，也没有一间小诊所可供他们执业、施展才能，至少赚取足以养活自己和家人的收入。与此同时，他们当中的药剂师同行却要等上数年，才能轮到获得许可，开设一家可以售卖药品的商店。那么，社会是否因此复兴了？这些努力综合起来，是否能够阻止衰退，哪怕只是稍有遏制？

The same scenario that happened with the war against poverty and illiteracy also happened in regards to the war against disease. So no town exists except that it contains a number of clinics and hospitals and there are no villages that do not have a clinic or small hospital. Despite this, thousands of certificate holders in medicine of all levels whether these were general practitioners or specialists in every part of the body, remained without work or a small clinic in which they could practise their profession or display their skills or in the very least earn enough to provide for themselves and their families. At the same time their colleagues from amongst the pharmacists would have to wait for years for their turn to obtain permission to open a store where they can sell their goods (i.e. medicines). So was the society revived and were all of these efforts combined able to halt the decline and even in the very least?

这就是他们所进行的运动与努力的方向，而这些便是它所导致的结果。因此，我们并未获得任何新的东西，也没有在我们的社会中提升任何一件事物。这些结果是不可避免的，原因在于对真正病根与疾患的理解有误，而正是这种病根导致社会从其应有的水准上衰落。就我们所取得的各项结果而言，我们的处境除了恶化之外并无增益。于是，财富与经济发展的增长，导致少数人拥有的极度富裕引发了惊叹与自夸，并促成了豪华建筑的兴建、豪华汽车的购置，以及对来自巴黎或芝加哥的最新产品的追逐，而其他所有人则承受着极度贫困与痛苦悲伤的困境。

This was the direction of the drive and campaign they undertook and these were the results that they led to. So we did not gain anything new and we did not elevate a single thing within our societies. These results were inevitable and that was due to the error in understanding the true malady and illness that had caused the decline of the society from the level that is fitting for it. Our situation did not increase in anything but badness in terms of all of the results that we have obtained. So the increases in wealth and economic development led to a marvelling and boastfulness in respect to the extreme riches the few began to possess and it led to the building of luxurious buildings, the acquisition of luxury cars, in addition to the search for the most recent products from Paris or Chicago, whilst everyone else suffered the plight of extreme poverty and painful grief.

总而言之：

So in summary:

（与）对抗"无知"（Jahl）的方向相关：这导致人们争相获取更高的学历证书，对这些证书趋之若鹜，并在掌权者面前奔波劳碌，只为谋得一份能保障其未来的工作，正如人们所说的那样。此外，国家财政因此背负沉重负担，只为创造毫无益处的职位；同时，许多持证者也因此迁往能够维持生计的他乡。

(The direction of) fighting Jahl (Ignorance/illiteracy): This led to the scrambling of people to attain higher certifications, to marvel at them and to sweat before those who were in positions of authority in order to obtain a job that would secure their futures as they say in addition to the overburdening of the state budget for the purpose of creating jobs that held no benefit. Additionally it led to the migration of many of the certificate holders to lands that could secure a living for them.

（治疗疾病的方向）：这导致学生们争相获取能让他们成为医生或药剂师的证书，以便之后开设店铺售卖自己的产品。仅在约旦，就有七十多万名医生在排队等候获得职位，同样数量甚至双倍数量的人在等待营业执照，而且随着未来几年毕业的学生越来越多，这一数字还将不断成倍增长。他们把时间花在整理西装上，或是通过高层关系来谋取一份工作。更为危险的是，这还使年轻人和普通民众偏离了对社会真正所患疾病的正确认识，也偏离了对其成因的理解。在这些人借其虚假、欺骗性的言论形成舆论之后，年轻人和普通大众便确信并相信了这些骗人的说法，即社会的问题是贫穷、文盲和疾病。

(The direction of) fighting disease: This led to students seeking to attain certificates that would qualify them to become a doctor or pharmacist so that they could then open premises in which they could sell their products. In Jordan alone this led to more than 700,000 doctors waiting their turn to be given positions whilst a similar number or double that were waiting for their trade licences and this figure will multiply and multiply as more and more students will graduate in the coming years. They spend their time putting on their suits or resorting to contacts in higher places to secure employment. And even more dangerous than this is the misleading of the young people and people in general away from the true comprehension of the disease that the society is really suffering from and away from understanding its causes, in the case where they have been able to generate a public opinion upon their false and deceiving statements, which has led the young people and general masses to affirm and believe these deceitful statements (i.e. that the problem of the society is poverty, illiteracy and disease).

还有一些人在理解社会的构成及其组成部分时出现了偏差，他们基于对社会构成及其组成部分的错误理解，着手改革和矫正社会。他们认为（或者有人告诉他们）社会由个体组成，是个体的集合，社会的改革将通过改造个体来实现，而社会的败坏则由个体的败坏所致。于是他们急于沿着这条道路前进，试图通过改造个体来达到改造社会的结果。然而，在这样做的过程中，他们遗漏了两件重要的事情。

And there are those who have erred in their understanding of the composition of the society and its components and they undertake a process of reforming and correcting the society based upon their incorrect understanding of the society’s composition and its components. So they have believed (or it has been said to them) that the society is composed of individuals, it is a collection of individuals and its reform will take place by reforming the individual, whilst its corruption would occur due to the corruption of the individual. So they rushed forward upon this path, attempting to reform the individual in order to reform the society as a result. However in doing so they missed two important matters.

首先：社会并非个人的集合，也不仅仅是人群的聚集。社会正如我们此前所解释的那样，是一群人之间存在着持久关系的整体，这些关系建立在一种普遍（或公共）习俗（العُرْف العَامّ）之上，并由某种制度（或政权）加以维系。这一集体群体的败坏或改善，取决于对普遍（或公共）习俗以及制度或政权的纠正，正如其败坏也取决于此前提一样。我们此前已对这一问题作过阐明。

Firstly: The society is not a collection of individuals and it is not merely a collection of people. Rather the society is how we have previously explained it. It is a collection of people who have permanent relationships between them that are established upon a general (or public) custom (‘Urf ‘Aamm) which is taken care of by a system (or regime). The corruption of the collective grouping or its reform rests upon the correcting of the general (or public) custom in addition to the system or regime just as its corruption rests upon this premise. And we have clarified this matter previously.

其次:理解个人的构成与组成,并将其与社会的构成相比较,十分重要,这样二者之间的差异才能清楚地显现,正确的方法或道路也才能显现出来。因此,当我们讨论个人的构成并对其进行改造时,我们所指的仅仅是:与他自身相关的一切,以及满足他个人需求的一切。个人是一个可以感知的实在,我们能够清楚地理解其真实面貌及其所由构成的要素。在此基础上,便可以将个人的组成部分与社会的构成进行比较。个人是依照其关于生活的思想和观念而行事的人,因此就他而言,根源在于其思想观念所由发出、其思想所建立于其上的理智基础或原则。这便是他的信仰(Aqeedah)。所以,个人构成的第一个要素是他的信仰,即此人对其主宰(Rabb)的信仰,由此产生了仆人与其主人之间的关系,这便是第二个要素,即通过崇拜(Ibaadah)来体现。其次,他必须具备值得称赞的高尚品格,并以此在生活中表现出来。这指的是道德(Akhlaaq),是他构成中的第三个要素(即与自身相关的部分)。此人还与他人有所关联,以便满足自己的需要、满足其冲动和欲望,因此必须有某种东西来规定和限制他与他人交往的方式。这指的是交易与人际往来(Mu'aamalaat),它是个人构成中的第四个要素。

Secondly: The importance of understanding the composition and makeup of the individual and comparing it to the composition of the society, so that the difference between them can be made clear and the correct method or path can manifest. So when we discuss the composition of the individual and reforming him, we only mean by that; everything that relates to him himself and the fulfilment of his personal requirements. The individual is a sensed reality that we are capable of understanding clearly in its true reality and what it is composed of. Based upon this it is possible to make a comparison between its components and composition and the composition of the society. So the individual is a human being who proceeds according to his thoughts and concepts about life and as such the origin in regards to him is the intellectual basis or principle from which his concepts emanate and his thoughts are built upon. This is his Aqeedah. So the first component of the individual’s makeup is his Aqeedah which is the person’s belief in his Rabb which leads to the relationship between the servant and his master which is the second component (i.e. through Ibaadah). Then it is necessary for him to have praiseworthy noble characteristics that he is characterised by in his life. This refers to the Akhlaaq (morals) and it is the third component of his makeup (that which relates to himself). This individual also has a relationship with others in order for him to attain in his needs, satisfy his urges and desires and as such there must be something that specifies and restricts the manner that he interacts with others. This refers to the Mu’aamalaat (societal transactions and relations) and this is the fourth component of the individual’s composition and makeup.

基于此我们说:个人的组成部分是 العقيدة(阿嘎伊德,信仰)、العبادة(伊巴达,功修)、الأخلاق(阿赫拉格,道德)和المعاملات(穆阿玛拉特,社会交往)。至于社会的组成部分,正如我们已经阐明的,它们是使这一集体群体成为社会、并由此构建出一个独特实体的那些要素。因此,正是它们之间持久(恒定)的关系,以及规范这些关系、并充当其统一之保障的 العرف العام(共同习俗),构成了社会的结构与组成。所以,个人的健全与矫正或其败坏取决于其组成部分,即阿嘎伊德、伊巴达、阿赫拉格和穆阿玛拉特;而社会的健全与矫正或其败坏则取决于其组成部分,也就是取决于它的观念与思想,以及由这些思想和观念所产生的情感,如愤怒与满意之情,还取决于该社会为管理其事务、维护其统一所选择的制度。总之,社会的组成部分是思想(أفكار)、情感(مشاعر)以及从这些思想中生发出的制度(نظام)。那么,基于此,个人的组成部分与社会的组成部分是否彼此相似?

Based on this we say: The components of the individual are the Aqeedah, the ‘Ibaadah (acts of worship), the Akhlaaq (morals) and the Mu’aamalaat (societal transactions). As for the components of the society then as we have explained they are the matters that make the collective grouping a society from which a distinguished entity is built. Therefore it is the permanent (constant) relationships between them and the ‘Urf ‘Aamm (Common custom) that regulates these relationships and acts as the guard of their unity, which represent the components of the society’s makeup and its composition. So the wellbeing and correction of the individual or its corruption rests upon its components which are the Aqeedah, ‘Ibaadah, Akhlaaq and Mu’aamalaat whilst the wellbeing and correction of the society or its corruption rests upon its components i.e.it rests upon his concepts and his thoughts and what arises from these thoughts and concepts in terms of sentiments of anger and contentment and in terms of the system that this society has chosen to undertake the caretaking of its affairs and safeguard its unity. In summary the components of the society are the thoughts (Afkaar), the sentiments (Mashaa’ir) and the system (Nizhaam) that emanates from these thoughts. So based on this do the components of the individual and the components of the society resemble one another?

基于这种错误的理解，那些为了通过改造个人来改造社会而付出的努力，都是白费的功夫。它只会导致投身这一方法、沿着这条道路前行的人数不断增加，而不会带来任何其他结果。不应当以"这是一条漫长的道路"为由，要人们耐心等待其结果。不应当这样说，而应当说：这是一条绝对不可能带来社会改革与纠正的道路，因为它不是能够实现这一目标的路径，无论在短期还是长期都是如此。它没有考虑社会的构成要素，也没有考虑社会所建立的基础，更没有顾及那使一群人成为一个集体（Jamaa'ah）的东西。

Based on this incorrect understanding the efforts that were spent towards reforming the society by way of reforming the individual were wasted efforts. It will never lead to anything other than an increase in the numbers of those who commit themselves to this methodology and who proceed along its path. It should not be argued that it is a long path (i.e. to be patient for its results). This should not be said but rather it should be said that: It is a path that will absolutely never lead to the reformation of the society and its correction because it is not the path that can achieve that, whether in the short-run or long-run. It does not consider the components of the society or what it is built upon and it does not take into account that which has made a collection of people a collective grouping (Jamaa’ah).

修正自身的最高境界和最高层次，就是个人坚守并履行所承担的各项义务之责，此外还包括超出个人义务的逊奈、奈瓦菲勒及推荐的善功；同时远离禁令（穆哈ร玛特），并远离比禁令轻一些的厌恶之事（麦克鲁哈特）。前提是这一切都源于纯正的信仰（阿格伊黛），即对真主、天使、经典、使者以及末日的信仰，这种信仰是通过理智以完全的理解和清晰的证据确立起来的。在信仰和敬拜方面，他在清真寺中于最早的时间完成义务拜，并在拜前拜后加上规定的逊奈拜，同时不错过夜间礼拜和夜间的塔哈朱德拜。他也在斋月封斋，之后接着封沙瓦勒月的六天斋，并全年实行达乌德（愿主赐其平安）的斋法，即隔日封斋；他也不愿错过每月中旬的斋日。他还慷慨施舍财物，直到不剩下应缴天课的钱财；他每年都朝觐并行副朝（欧姆拉）。他背诵《古兰经》，精通诵读规则（泰吉维德），并持续诵读。此外，他与亲属和血亲保持良好的关系，对认识和不认识的人都致以问候，你会看到他具备文雅的品德，恪守约定，诚实可信，身体强健，并且是远离禁令最彻底的人。他不关注污秽之事，在主麻日或前往清真寺和聚会时，他不吃洋葱和大蒜。 他在满足需求或satisfy冲动之前,不会先去寻求其伊斯兰法律裁定(Hukm Shar'i),而他的衡量标准就是哈拉尔(Halaal)与哈拉姆(Haraam)。那么,在这一切之后,是否存在比这一切更大的、关于他的事务的改正或正直的革新呢?如果我们再假设,乌玛和民众中有大量的人达到了这种状态和这一层次的敬畏与正直,那么说社会已经变得正直或已经得到纠正,而体制和法律依然如故,这样说是否正确?我要说:如果民众的状况达到了这一层次,那么伊斯兰在现实生活中就不能被视为存在,而其中的四分之四将被搁置、不再施行。正是这四分之四涉及集体群体的事务、照料个人的事务、思想的落实、社会的安全、其保护以及将伊斯兰宣教(Da'wah)传向世界,因为这些正是构成社会的各个组成部分。

For example the very pinnacle and greatest heights that the individual can reach in terms of correction is for him to commit to and abide by the personal obligations that he has been obliged with, in addition to that which is above the personal obligations in terms of the Sunnan, Nawaafil and recommended acts, and for him to keep away from the Muharramaat (prohibited matters) and what is less than them in terms of the Makroohaat (disliked matters). This is in the case where all of this emanates from a pure Aqeedah upon Imaan (belief) in Allah, His angels, books, Messengers and the Day of Judgment which is established by way of the mind with full comprehension and by clear proof. This is in respect to the Aqeedah and in respect to the ‘Ibaadah, he performs the obligatory prayers in the Masjid at its earliest time and he precedes and follows these prayers with the set Sunnah prayers in addition to not missing the night prayers and Tahajjud. He also fasts in Ramadhaan, follows this with the six fasts of Shawaal and performs the fast of Dawood (as) throughout the year (i.e. every other day) and he finds it impossible to miss the fasts in the middle of the month. He also spends his money to the point where none remains for the Zakaah and he performs ‘Umrah and Hajj every year. He memorizes the Qur’aan Al-Majeed, excels in Tajweed and is continual in his recitation. And in addition to keeping good relations with his relatives and kin and his saying of Salaam to those he knows and does not know, you will see him possessing the courteous Akhlaaq (morals), being true to his covenant, trustworthy, honest, strong in body and the furthest of the people from the Muharramaat (prohibited matters). He does not pay attention to the filthy matters, he does not eat onions and garlic on the day of Jum’ah or when he visits the Masaajid and the gatherings. He does not go ahead to fulfil a need or satisfy an urge until he has sought the Hukm Shar’i (Islamic legal ruling) for it and his measure is the Halaal and the Haraam. Therefore after all of this, is there a reformation of correctness or uprightness that is greater than all of this in relation to his affairs? If we were then to suppose that a great number from the Ummah and the people were to reach this condition and this level of Taqwaa and uprightness, then would it be correct to say that the society has become upright or has been corrected whilst the systems and laws remain as they are? I say: If the condition of the people reached to this level then Islaam would not be considered to be present in the reality of life and four-fifths would remain suspended and out of use. And it is this (four-fifths) that relates to the affairs of the collective grouping, the caring for the affairs of the individuals, the implementation of the thought, the security of the society, its protection and the carrying of the Islamic Da’wah to the world, because these are what represent the components of the society.

关于这个问题，以下部分将讨论四个方面。

In regards to this issue there are four areas that will be discussed in the following section.