第三，由于伊斯兰国的权威在许多伊斯兰国家中逐渐衰落，它屈从于kufr（否认真主的权威）的统治，之后伊斯兰国又走向崩溃和终结，许多穆斯林心中便认为伊斯兰国的存在已不可能，以纯粹的伊斯兰进行统治也变得难以实现。于是他们开始接受由非真主所启示之法来统治。只要保留伊斯兰的名称，尽管实际上并不以伊斯兰进行统治，他们也不认为这有什么害处。他们开始主张有义务借用其他教法学派（mazhab）和意识形态，以便在生活事务中实现伊斯兰的应用。这导致他们放弃为恢复伊斯兰国而采取的行动，并对由穆斯林自己的手来执行kufr规则之事保持沉默。

Thirdly, due to the waning authority of the Islamic State from many of the Islamic countries, its subjugation to the authority of kufr and later due to the collapse of the Islamic State and its termination, the existence of the Islamic State in the minds of many Muslims became an impossibility, as well as the improbability of ruling with Islam alone. Therefore they came to accept being governed by other than what Allah had revealed. They did not see any harm in this as long as the name of Islam was kept, though there was no ruling by it. They started to call for the obligation of utilising other schools of thought (mazhabs) and ideologies to enable the application of Islam in life’s affairs. This resulted in abstaining from actions to restore the Islamic State and the silence about the application of the rules of kufr on Muslims by their own hands.

因此,所有旨在复兴穆斯林、重振伊斯兰荣耀的改革运动都失败了。这样的失败本在意料之中,因为这些运动虽然打着伊斯兰的旗号,却由于对伊斯兰的误解,制造了更加复杂的问题,使局势更加纠结,使社会远离伊斯兰,而不是致力于在社会中落实伊斯兰。

Accordingly all the reformist movements established to revive Muslims and to restore the glory of Islam failed. It was expected that such movements would fail, because though they were Islamic movements, they created even more complex issues, complicated the problems and distanced the society from Islam instead of working to implement Islam in it due to their misunderstanding of Islam.

因此，有必要建立一个伊斯兰运动，它将伊斯兰理解为一种 fikrah（思想体系）和 Tareeqah（道路/方法），将二者联系起来，并致力于在伊斯兰世界的任何国家恢复伊斯兰的生活方式。这个国家随后将成为起点（nuqTat ibtidaa），伊斯兰的号召由此发端，继而成为向全世界宣扬伊斯兰的出发点（nuqTat inTilaq）。

It thus became necessary to have an Islamic movement that understands Islam as a fikrah and Tareeqah, to make the link between them and work to resume the Islamic way of life in any country of the Islamic world. This country would then become the starting point (nuqTat ibtidaa), from which the Islamic call springs, and then becomes the departure point (nuqTat inTilaq) for the call to Islam.

在此基础上,伊斯兰解放党(Hizb ut-Tahrir)得以建立,并开始致力于在阿拉伯国家恢复伊斯兰的生活方式。这将通过在伊斯兰世界的一个或多个国家建立伊斯兰国家而实现伊斯兰生活方式的恢复,使其成为伊斯兰的支点(nuqTat irtikaz)。它将成为伟大的伊斯兰国家的核心,该国家将恢复伊斯兰的生活方式,在所有伊斯兰土地上全面实施伊斯兰教法,并向全世界传播伊斯兰的宣教(Da'wah)。

On this basis Hizb ut-Tahrir was established, and started to work for the resumption of the Islamic way of life in the Arab lands. This will result in the resumption of the Islamic way of life in the Islamic World by establishing the Islamic State in one or more of its countries as a support point (nuqTat irtikaz) for Islam. It would become a nucleus for the great Islamic State that resumes the Islamic way of life by the application of Islam completely in all Islamic lands and conveys the Islamic Da’wah to the entire world.

经过研究、思考与考察，伊扎布特克里尔（Hizb ut-Tahrir）采纳了若干伊斯兰教法规则（Ahkam Shara'iah）。其中一些涉及个人之间产生的具体问题及其相互关系的处理，例如禁止出租土地用于耕种。另一些与穆斯林及其他人（非穆斯林）中普遍流行的观点有关，还有一些涉及穆斯林与他人（非穆斯林）的关系，例如缔结紧急条约（Mu'ahudat idtirariyyah）的许可性，以及在开战之前进行伊斯兰宣教（Da'wah）等。另有一些与思想相关，属于规则（Ahkam Shara'iah）的范畴，例如广为人知的集体原则与定义，比如这一原则："完成义务（wajib）所必需之事，本身亦是义务（wajib）。"

After study, thought and investigation, Hizb ut-Tahrir adopted rules (AHkam Shara’iah), some of which relate to the treatment of individual problems that occur among individuals and in their relationship with each other, such as the prohibition of leasing land for farming. Some are relevant to the general opinions that are prevalent among Muslims and others (non Muslims), and others related to the relationship of Muslims with others (non Muslims), such as the permissibility of concluding emergency treaties (Mu’ahudat idtirariyyah) and the Da’wah for Islam before starting the fight etc. Some are related to the thoughts, which are rules (AHkam Sharai’ah) like the generally known rules such as collective principles and definitions, for example, the principle which says; “That which is necessary to accomplish a duty (wajib) is itself a duty (wajib)”.

以及将"Hukm Shara'i"（沙里仪判决/沙里仪律令）定义为……

And the definition of Hukm Shara’i as being,

“与人的行为相关的立法者之言”等等。

“the speech of the Legislator related to man’s actions” and so on.

伊扎布已在每个领域采纳了若干规则,并在伊斯兰宣教的过程中倡导这些规则。这些仅仅是伊斯兰的观点、思想和规则,其中没有任何一条是非伊斯兰的,也未受任何非伊斯兰事物的影响;它们纯粹是伊斯兰的,仅依据伊斯兰的源头和经文。伊扎布在采纳时依赖于思想,并认为伊斯兰的宣教应建立在思想之上,应当以思想领导的方式进行传递。这是因为生活建立在开明的思想之上,人类依此而进步。开明的思想还能显示事物和问题的真相,使人们能够正确地理解它们。思想必须深刻,才能成为开明的思想。深刻的思想是对事物的深远见解,而开明的思想则是对事物、其状况以及与之相关的一切的深远见解,并由此得出结论,从而做出正确的判断。换言之,它是对事物(和问题)的一种深刻而开明的审视。因此,必须对人、生命和宇宙,以及人类及其行为,具有深刻而开明的看法,以便理解赋予他们的规则。

The Hizb has adopted certain rules in every category and started advocating them in the process of calling to Islam. These are merely Islamic opinions, thoughts and rules, none of which are non-Islamic, nor affected by any non-Islamic thing; they are purely Islamic, depending only on Islamic sources and texts. The Hizb when adopting, depends on the thought, and considers the call for Islam to be based on thought, and that it should be delivered as an intellectual leadership. This is because life is based on the enlightened thought and man then progresses in accordance with it. Enlightened thought also shows the reality of things and issues in a way enabling their correct comprehension. Thought must be deep in order to be enlightened. The deep thought is the profound view of things, whilst the enlightened thought is the profound view of things, their conditions and everything which is related to them and drawing conclusion from this so as to reach sound judgements. In other words, it is a deep enlightened look towards things (and issues). Therefore it is necessary to have a deep enlightened view about man, life and the universe, and about human beings and their actions, so as to understand the rules assigned to them.

这种关于人、生命和宇宙的深刻而有见地的思考，会形成关于它们的集体思想，解决人类最大的难题，为人们确立正确的信仰（'aqeedah），并为他们界定生命的目的，以及他们在今世生活中所进行的行为的目标。这是因为人类生活在宇宙之中；如果关于人、人身上存在的生命，以及作为人类生存与生活场所的宇宙这一最大难题得不到解决，他们就无法知道自己应当以怎样的方式行事。因此，'aqeedah是一切的基础。

The deep enlightened thought about man, life and the universe, produces the collective thought about them, resolves the greatest problem of human beings, establishes the ‘aqeedah for them and defines for them the purpose of life and the objective of the actions which they undertake in the life of this world. This is because human beings live in the universe; and unless the greatest problem about man, the life existent in them, and the universe, which is the location of their life and their existence, is solved, they will not be able to know the manner in which they have to behave. Hence, the ‘aqeedah is the basis of everything.

对人、生命和宇宙的深刻而明智的思考,引向伊斯兰的信仰(’aqeedah)。它清楚地阐明:有一位创造者创造了它们,唯有这位创造者主宰它们、保护它们,并依照特定的制度引导它们;而今世的生命既不是永恒的(azali),也不是长存的。因此,在今世生命之前,有其创造者和主宰;在今世生命之后,则有审判日。由此可见,人在今世的行为必须遵循安拉(SWT)的命令与禁令,因为我们将在审判日为这些行为接受清算。因此,人必须遵守安拉的沙里亚(Shar'a),这是穆罕默德ﷺ为我们传达的律法。

The deep enlightened thought of man, life and the universe leads to the Islamic ‘aqeedah. It explains clearly that a Creator creates them, and this Creator is He alone who directs them, preserves them and guides them according to a specific system; and that the life of this world is not eternal (azali) nor everlasting. Hence before this life there is its Creator and Sovereign, and then there is the Day of Judgement after this life. Consequently the actions of human beings in this life must proceed in accordance with the commands and prohibitions of Allah (swt) for we will be questioned about them on the Day of judgement. Therefore it is compulsory on human’s to abide by the Shar’a of Allah, which the Messenger Muhammad (saw) has conveyed to us.

从深刻而开明的视角看待人、生命与宇宙，可以发现它们仅仅是物质的，而不是精神的，也不是由物质与精神共同构成的。这里所说的"物质"，是指可触知、可被理解的事物，无论它被定义为占据空间并具有重量的东西，还是被定义为显性或隐性、可见或不可见的蓄能。之所以如此，是因为讨论的并非物质的本质，而是人、生命与宇宙这些可触知、可被理解的事物，它们是造物主所创造的。这里所说的"精神"，指的是与安拉之间关系的觉悟，而不是"生命的奥秘"。因为讨论的并非生命奥秘意义上的精神，而是人、生命与宇宙与幽玄之境，即与造物主之间的关系，以及对这种关系的觉悟。换言之：人、生命与宇宙与其造物主之间关系的觉悟，是否属于它们的一部分？

The deep enlightened view of man, life and the universe shows that they are only material and not spirit, nor composed of material and spirit. By material we mean the thing that is tangible and can be comprehended, whether defined as that which occupies a space and has a weight, or defined as the overt or covert charged energy, be it visible or not. This is because the discussion here is not about the nature of the material, but rather about man, life and the universe - these tangible comprehended things - which the Creator has created. By spirit we mean here the realisation of the relationship with Allah, and not the ‘secret of life’. This is because the discussion is not about the spirit in the sense of the secret of life; rather it is about the relationship of man, life and the universe with the unseen, i.e. with the Creator, and the realisation of such a relationship. In other words; is the realisation of the relationship between man, life and the universe with their Creator, a part of them or not?

实际上，关于人、生命与宇宙，深刻而开明的观点认为：所谓“灵魂”，是指人对自身与真主之间关系的觉知，而非把它视为生命的秘密。依此观点，人、生命与宇宙都只是物质的，既不是灵魂，也不是由物质与灵魂复合而成。至于其为物质，意味着它们是可见的、不隐蔽的，因为它们可以被感知，可以被触摸。至于其不是灵魂，是因为灵魂就是人对其与真主（swt）之关系的觉知。人对自己与真主之关系的这种觉知，既不是人，也不是生命或宇宙，而是与它们不同的东西。至于不是由物质与灵魂复合而成，这在生命与宇宙的实际中是清楚的。至于人，他对自己与真主（swt）之关系的觉知，并不是其构造的一部分，而是外在附加的属性，证据是：否认真主存在的不信者，即便是人，也并未觉知自己与真主的关系。

As a matter of fact the deep enlightened view of man, life and the universe - concerning the meaning of the spirit as being the realisation of the relationship with Allah, not in regard of the spirit as being the secret of life - reveals that they are material only, not spirit, nor composed of material and spirit. As for being material; this means they are visible and not concealed because they are sensed and tangible. As for not being spirit, this is because the spirit is man’s realisation of his relationship with Allah (swt). This realisation of man of his relationship with Allah is neither man, life nor the universe; rather it is different from them. As for not being composed of material and spirit, this is clear in the reality of life and the universe. As for man, his realisation of his relationship with Allah (swt) is not part of his structure, but an extraneous attribute, with the evidence being that the unbeliever denying the existence of Allah does not realise his relationship with Allah even though he is a human being.

有些人宣称，人由物质与精神构成，因此如果他身上的物质压过精神，他就会变恶；如果精神压过物质，他就会变善；所以人必须使精神支配物质，才能变善。这种说法是不正确的。人并不是由物质与精神构成的。因为依照所有信仰真主存在之人的观点，本章所论的精神，要么是造物主的作用，要么是他们所目睹的幽玄之事的作用，要么是对事物中存在某种唯有真主才能使之存在的属性的认识，即灵性感，或灵性的一面。人身上存在的灵性感或灵性的一面，既不是生命的奥秘，也不由生命而产生，也与生命无关。它与此完全不同，有证据表明：动物具有生命的奥秘，却没有灵性或灵性的一面，也没有人宣称动物是由物质与精神构成的。这确定地证实，在此语境中的精神，既不是生命的奥秘，也不由生命的奥秘而产生，与生命的奥秘毫无关系。动物虽有生命的奥秘，却不由物质与精神构成，人也是如此。因为人所以与众不同、所具有的那种精神，与生命的奥秘无关，也不由它而产生，而是对与真主之关系的认识。因此，仅仅因为人身上具有生命的奥秘，就说精神是人的结构之一部分，这是不正确的。

What some people claim, that man is composed of material and spirit, so if the material in him dominates over the spirit he would become evil and if the spirit in him dominates over the material he would become good; and that he has to make the spirit dominate over the material in order to become good, is an incorrect claim. Man is not composed of material and spirit, because the spirit discussed in this chapter according to the view of all people who believe in the existence of a God is either the effect of the Creator, the effects of the unseen witnessed by them, or the realisation that the thing contains a matter which cannot exist save by Allah or the like i.e. the sense of spirituality or the spiritual aspect. The spirit, in the sense of spirituality or the spiritual aspect existent in man, is neither the secret of life nor resulting from it or related to it. It is completely different to that, with the evidence that an animal has the secret of life, and yet it has no spirituality or spiritual aspect, and nobody claims that an animal is composed of material and spirit. This confirms definitely that the spirit, in this context, is not the secret of life nor does it result from the secret of life and it has no relationship with the secret of life. As the animal is not composed of material and spirit though it has the secret of life, man is similar. This is because the spirit by which man is distinguished and which he possesses, is not connected with the secret of life and nor results from it, rather it is the realisation of the relationship with Allah. Accordingly it is not true to say that spirit is a part of man’s structure, just because man has in himself the secret of life.

由于此处所论的“灵魂”（spirit）是人与真主之间关系的觉知，它与生命的奥秘并无关联，因此它不可能是人的构成部分。对这种关系的觉知并非人之构造的组成部分，而是一种外在的属性，其证据在于：否认真主存在的不信者，尽管他是人，却并未觉知自己与真主的关系。

Since spirit discussed in this context is the realisation of man’s relationship with Allah and has no relationship with the secret of life, it cannot be a part of man’s structure. The realisation of the relationship is not a part of his structure but rather an external attribute, with the evidence being that the non-believer who denies the existence of Allah, does not realise his relationship with Allah even though he is a human being.

尽管人、生命和宇宙都是物质的而非精神的,它们之中确实包含精神的方面;这一方面就是它们都是由其创造者安拉(swt)所创造的。也就是说,宇宙是物质的,而宇宙由一位创造者所创造,这一精神方面是人所认识到的。同样,人是物质的,而人由一位创造者所创造,这一精神方面是人所认识到的。生命也是物质的,而生命由一位创造者所创造,这一精神方面是人所认识到的。因此,精神方面并非源自人、生命和宇宙,而是源自它们由一位创造者、即安拉(swt)所创造。这种关系就是精神方面。

Although man, life and the universe are material and not spirit, they do have a spiritual aspect in them; which is the fact they are created by Allah (swt), their Creator. That is, the universe is material, and being created by a Creator is the spiritual aspect which man realises. Likewise man is material, and being created by a Creator is the spiritual aspect which man realises. Life is also material, and being created by a creator is the spiritual aspect which man realises. Thus, the spiritual aspect does not result from man, life and the universe, but from their being created by a Creator, by Allah (swt). This relationship is the spiritual aspect.

关于"灵性"（spirit）一词的含义，其源头在于：相信真主存在的人们，常用"灵"（spirit）、"灵性"（spirituality）和"灵性层面"（spiritual aspect）这些词语，来表述造物主在某处的影响，或表述所目睹的隐秘之物的影响，或是在某事物中领会到一个只能由真主而存在的层面。他们称之为灵、灵性和灵性层面的这些含义，以及与之意思相近的词语，都是笼统、模糊的，并不是确定的含义。它们在人的心中有一个现实，在心之外也有一个现实，那便是隐秘之物：其存在是可以感知的，其本质却不可知，它对万物的影响亦然。然而，这一现实他们能够感受到，却无法真正界定，对他们而言也并不确定。正因这些含义缺乏确定性，他们对这些术语的理解便产生了混乱。这种混乱导致人们把灵理解为生命的奥秘。于是，由于他们感觉到人身上存在"灵"——即生命的奥秘，也感觉到"灵性"和"灵性层面"的存在，便说人是由灵与物质构成的。因此他们以为灵即是如此，或是由此而生，却没有留意到动物也有灵，即生命的奥秘，但动物既没有灵性，也没有灵性层面。更有甚者，由于这种模糊性，人开始把自身所感受到的兴奋之情称为灵性。于是有人会说自己感受到了难以置信的灵性，或说某人拥有极高的灵性。同样由于其模糊性，有人走进某个地方，感到一种愉悦或提升，便说那个地方具有灵性层面或灵性。也因其模糊性，有人饿着自己、折磨并削弱身体，声称是为了增强自己的灵。 所有这些困惑都源于人们对“精神”（ruh）、“灵性”（ruhaniyya）与“精神层面”（al-jānib al-rūḥī）这些词的含义理解不清。过去，人们在试图认识“理智”或“心智”（思维）的实质时，也曾出现过类似的混乱。心智的含义是对事物的理解与判断等。然而古代的人们把理解等现象视为“心智”的作用，而非心智本身。在他们看来，心智有一种实在，他们能感受到它，却无法理解其实质，因而对它感到模糊。正是由于这种模糊，他们对它的认识产生了分歧，对它所在位置的看法更加混乱，对它实质的理解也愈发迷惑。有人认为它位于心脏，有人认为它位于头部，有人认为它位于大脑，还有另一些人持有其他观点。近代，一些思想家着手辨明心智的含义并给出定义，但他们同样陷入了困惑，因为他们未能理解其实质。有人说它是物质在大脑中的反映，另一些人则称它是大脑在物质上的反映。最终，人们阐明了一个正确的定义：将“心智”界定为实在通过感官传递到大脑，并结合既有的信息从而被诠释（或理解）的过程。依据这一定义，心智得到了正确的理解。同样，有必要让一些思想家明确精神、灵性与精神层面的含义，使心智能够理解它们及其实质。因为精神、灵性与精神层面是有实在的。人能够见证并感知到，既有人可以感知并触摸的有形物质，如一条面包，也有人可以感知却无法触摸的事物，如医生所提供的服务。 人们能够感知却无法触摸的道德事物，例如骄傲与赞美；人们能够感知却无法触摸的精神事物，例如对安拉的敬畏，以及在灾难降临时对祂的顺服。这些都是三种不同的含义，每一种都有人可以感知的实质，而且彼此各不相同。因此，精神、属灵的层面或灵性，同样有其特定的实质，可以被感官所感知。那么，就有必要对这一实质加以界定，并将其清晰地呈现给众人，正如理智曾经被界定和阐明的那样。

The origin of the meaning of spirit is that people who believe in the existence of a God frequently use the words of spirit, spirituality, and spiritual aspect, to articulate the effect of the creator in a particular place, or what is witnessed of the effects of the unseen, or to comprehend in the thing an aspect that can not exist save by Allah. These meanings, which they call spirit, spirituality and the spiritual aspect and that which has a similar meaning, are general, ambiguous and are not crystallised meanings. They have a reality in their mind and a reality outside their mind, which is the unseen whose existence is realised and whose identity is not, and the effect of this unseen in things. However this reality they can sense but cannot really define it nor is it crystallised for them. Due to the lack of crystallisation of these meanings, their understanding of these terms were confused. This confusion led to understanding the spirit, as the secret of life. Thus due to their sensation of the existence of spirit in man, which is the secret of life as well as the existence of spirituality and spiritual aspect, they came to say that man is composed of spirit and material. Hence they thought the spirit is the same as that or results from it, and they did not turn their attention to the fact that the animal has a spirit, i.e. the secret of life but it neither has spirituality nor the spiritual aspect. Moreover due to this ambiguity, man started to call what he feels in himself of stimulation as spirituality. Thus the individual would say about himself that he felt an incredible spirituality or that a certain person had a great spirituality. Also due to its ambiguity, a person would enter a place and feel a delight or elevation, so that place was described as having a spiritual aspect or spirituality. Because of its ambiguity, a person would starve himself, torment and weaken his body claiming that he wanted to strengthen his spirit. All this is a result of the ambiguity in understanding the meaning of spirit, spirituality and the spiritual aspect. A similar confusion occurred in the past when people tried to conceive the reality of the ‘intellect’ or the ‘mind’ (thinking). Mind is a word which means the comprehension and judgement upon a thing etc. However those of ancient times perceived comprehension and the like as effects of the ‘mind’ not the mind itself. The mind in their view had a reality which they felt but they were unable to comprehend its reality and was ambiguous to them. As a result of this ambiguity their perception of it differed, their perception of its location and their comprehension of its reality became more confused. Some of them claimed that it was located in the heart, to others it was in the head, to others it was in the brain, whilst another group held different opinions. In recent times some thinkers have proceeded to identify the meaning of the mind and define it, but they in turn were confused because they failed to comprehend its reality. Some of them said it is the reflection of material on the brain, while others claimed it is the reflection of brain on the material. A correct definition was in the end elaborated, by defining the ‘mind’ as the transmission of the reality to the brain via the senses together with previous information through which this reality is interpreted (or understood). By this definition the mind is correctly comprehended. Likewise, it is necessary that some thinkers proceed to crystallise the meaning of spirit, spirituality and the spiritual aspect in order that the mind comprehends them and their reality. This is because there is a reality for spirit, spirituality and spiritual aspect. For it is witnessed and sensed by man that there are materialistic (tangible) things which man senses and touches, such as a loaf of bread and others that he may sense but do not touch, such as the service rendered by a doctor. There are moral things that man senses but does not touch, such as pride and praise; or spiritual things which man senses but does not touch, such as the fear of Allah and the submission to Him during times of calamity. These are three meanings, each has a reality which man can sense and each is distinct from the other. Accordingly, the spirit or the spiritual aspect or the spirituality has a specific reality, felt by the senses. It is then necessary to define this reality and crystallise it to the people, as the mind was defined and crystallised.

对精神、灵性以及精神层面的实质进行仔细考察后可以发现,它们并不存在于否认真主存在的无神论者身上,而只存在于相信有造物主存在的人身上。这意味着它们与对真主的信仰相关:信仰存在时它们便存在,信仰缺失时它们便不存在。相信真主存在,意味着确信有一位造物主确实创造了万物。因此,讨论的主题是造物主创造万物。承认有造物主创造万物便是信仰,否认有造物主创造万物便是不信。一旦承认并确信得以确立,精神层面便随之显现,而使其出现的正是信仰。若不承认、加以否认,精神层面便不存在,因为否认使其不复存在。因此,精神层面就是万物由造物主所造这一事实,即万物从无到有被创造这一点上与其造物主之间的关系。如果理智领悟到万物为造物主所造的这种关系,由于对造物主之大能的体会,便会产生对祂的敬畏之情以及对祂的尊崇之感。所以,能引发这种感受的对这一关系的认知,就是灵性。由此,精神就是对与真主之关系的认知,精神层面与精神的含义也就清晰确定了。精神层面和精神并非仅具语言学内涵、需要借助语言学去解释的词汇,也并非各个民族随意设定、各取所需的专门术语。它们是具有确切实质的表述,无论赋予它们什么名称都不改变其实质。因此,讨论的是这些含义的实质,而不是某些语言词汇的含义。 这些概念的实质在于：就人的精神层面而言，"灵魂"是与安拉建立联系的体现；而人、生命与宇宙中的精神层面，则是被造于造物主这一事实。凡提及这些术语，都指向这些含义，因为正是这些含义具有可以感知的实在性，并且可以被证明。对于相信真主，即相信万物有造物主存在的人们而言，这种可感知的实在，也是理性上和外在的实在。

A close examination of the reality of the spirit, spirituality and the spiritual aspect reveals that they are not existent in the atheist who denies the existence of Allah, but only in those who believe in the existence of a God. This means that they are related to the belief in Allah, whenever faith exists they exist and they are absent whenever faith is absent. Belief in the existence of Allah means the conclusive conviction that a Creator, who definitely created them, creates things. Thus the subject of discussion is that a Creator creates things. The acknowledgement that a Creator creates them is belief, and the denial that a Creator creates them is disbelief. Once acknowledgement and definite belief is established the spiritual aspect is found, and what brought it into existence is the belief. In case of non-acknowledgement and denial, the spiritual aspect does not exist, for denial made it non-existent. Accordingly the spiritual aspect is the fact that things are created by a Creator, i.e. the relationship of things to their Creator in respect of being created out of nothingness. If the mind comprehends that relationship of the things being created by a Creator, it will occur due to this appreciation of the might of the Creator, feeling fear of Him and feeling of His sanctification. So the realisation of this relationship, which yields such a feeling, is the spirituality. Thus the spirit is the realisation of the relationship with Allah, and the meaning of the spiritual aspect and that of the spirit becomes crystallised. Spiritual aspect and spirit are not merely terms that have linguistic connotations for which references are made to linguistics, nor are they technical terms set up by each people to mean what they like. They are rather expressions which have a precise reality regardless of whatever terms they are given. So the discussion is about the reality of these meanings not about the meaning of certain linguistic words. The reality of these meanings is that the spirit, in respect to the spiritual aspect in man, is the realisation of the relationship with Allah; and the spiritual aspect in man, life and the universe is the fact of being created by a Creator. Whenever these terms are mentioned they indicate these meanings because it is these meanings that have a sensed reality which can be proved. This sensed reality is also the rational and external reality to the people believing in God, i.e. in the existence of a Creator of things.

至于生命的奥秘（灵魂，ruh），它确实存在，并且在明确的古兰经文中得到了证实，因此我们必须信仰它。然而，这并不是本次讨论的主题。

As for the secret of life (rooh), it definitely exists and is proven in the definite Qur’anic texts so we must believe in it. However it is not the subject of this discussion.

“灵魂”（rooh）这个词和阿拉伯语中的“ein”一样，是一个常用词，有多种含义，例如“水源”、“眼睛”、“间谍”、“黄金”、“白银”等。这个词在《古兰经》中也有许多含义，例如生命的奥秘。{他们会问你关于灵魂的事。你说：“灵魂是我的主所命令的，你们所知道的只是一点点。”} [TMQ Isra’a:85]

The term spirit ‘rooh’ is a common term like the word ‘ein’ in Arabic – that has more than one meaning; such as ‘water source’, ‘eye’, ‘spy’, ‘gold’, ‘silver’ and others. The term rooh came in the Qur’an with numerous meanings, such as the secret of life; “They will ask you concerning the spirit ; say, ‘the spirit is by command of my Lord, of knowledge it is only a little that is communicated to you, (O men!).’” [TMQ Isra’a:85]

或者像吉卜利勒一样。

Or as Gibreel,

“真正的精神降下，落在你的心上，使你成为警告者之一。” [TMQ Ash-Shura:193-194]

“Which the true spirit have brought down. Upon your heart, that you be (one) of the warners.” [TMQ Ash-Shura:193-194]

或者如真主的教法（Shari'ah）所规定的那样，

Or as the Shari’ah of Allah,

“这样，我已将我的命令之灵启示给你（穆罕默德ﷺ）。” [TMQ Ash- Shura:52]

“And thus have We inspired to you (Mohammed) a spirit of Our command.” [TMQ Ash- Shura:52]

所有这些含义，都不是指当说某事具有精神层面、这是一件精神性的事情，或物质与精神相分离等说法时所要表达的意思。这类关于"精神"的说法，与《古兰经》中提到的"灵魂"（rooh）的各种含义并无关联。前文所说的"精神"，是指与物质被造相关的意义，即万物为其造物主安拉（SWT）所造，以及人对万物与其造物主之间关系的认识。

All those meanings are not intended when saying there is in it a spiritual aspect or this is a spiritual thing or detachment of the material from the spirit etc... There is no relationship between this statement about the spirit and the meanings of spirit (rooh) mentioned in the Qur’an. What is meant by the spirit in the usage explained earlier is the meaning related to the creation of the material, i.e. in respect of things being created by a Creator who is Allah (swt), and man’s realisation of the relationship of things with their Creator.