关于真主的本质、地狱、天堂或天使的存在等问题，给我们带来了一定的困扰，因为我们无法感知它们，而这正是上面列出的标准之一。我们能否在无法感知它们的情况下证明它们的存在？让我们先从真主的存在谈起。正如前文所述，通过思考一切已知事物，并推断它们都是有限的、依赖他物的，便可以证明真主的存在。所有有限事物之和也是有限的，而一切有限事物都有开端和终结。一切有限事物都必定是被造的，因为要使某物进入存在状态，需要一种外在的力量。一切依赖他物的事物都不是自足的，因此它们需要一种力量来维持其存在，它们并非自行存在。我们通过理性的证明所确认的这种力量，我们称之为真主或安拉。这一证明是通过考察我们感知范围内的一切而得出的，因此符合我们感知范围的标准。真主是无限的、自存的，而我们无法感知真主的本质或形态，这并不妨碍我们证明真主的存在。而且，花时间去试图感知我们无法感知的事物，是事倍功半的，也无法带来“内心的平静”。

Questions of the nature of God, and the existence of Hell, Paradise, or Angels, cause us some difficulty, because we cannot perceive them, one of the criteria listed above. Is it possible to prove their existence despite our non-perception of them? Let us start with the existence of God. As outlined earlier the existence of God can be proven by contemplating upon all known things, and deducing that they are all limited and dependant. The sum of all limited and dependant things is limited or finite and all finite things have a beginning and end. All finite things must have been created, as an external force is required to move something into a state of existence. All dependant things are not selfsustaining, they therefore require a force to sustain them, they do not exist of their own accord. The force we have identified, through rational proof, we have called God or Allah. This proof has come through examining all within our perception therefore meets our limit of perception criteria. The fact that God is infinite and self-subsistent, and we cannot perceive Gods nature or description is not of concern in proving Gods existence. And to spend time trying to perceive what we cannot is counter productive and will not lead to 'peace of mind'.

我们已在理性上提出了一个关于上帝存在的有力论证。我们还须考察这一论证是否与人的本性相符。人有某些本能和生理需求，人不断地追求满足这些需求。

We have intellectually brought a convincing argument for the existence of God. We must also examine if this agrees with mans nature. Man has certain instincts and organic needs, the satisfaction of which he constantly strives for.

人的基本生理需求是饮食，若缺少饮食，人便会死亡。

The organic needs are for food and drink, without which man will die.

本能可分为三类:生存或自我保存、繁衍或性本能,以及宗教性。我们可以清楚地看到人身上某些表现或特质,反映出他想要满足这些本能的愿望。因此,人为了满足生存本能,会获取财物和美好的事物,喜欢拥有财产,想要工作和收入,可能会贪婪,也可能为未来储蓄。同样,慈悲、情感、爱、婚姻和性倾向,是人类繁衍本能的表现。崇拜、尊崇、敬仰或亲近某种更强大、更有影响力的存在的愿望,则属于人类宗教本能的一部分。

Instincts can be categorised as three: Survival or self-preservation, Procreation or sexual, and Religiousness. We can see clearly certain manifestations or traits in man reflecting his desire to satisfy these instincts. Thus man acquires goods and nice objects, likes to own property, wants a job and income, can be greedy, and may save for the future, in attempting to satisfy his instinct for survival. Similarly compassion, affection, love, marriage, and sexual tendencies are expressions of the procreational instinct in man. The desire to worship, sanctify, revere or approach something of greater power or influence are part of man's instinct of religiousness.

在一个高度物质化、世俗化的世界里，许多人否认人身上存在宗教性的本能。然而事实并不支持这种观点。即便是在最公开宣称无神论的社会中，例如共产主义的俄罗斯，其官方信条否认造物主的存在，我们仍然能看到被突出陈列的人物半身像和雕像，以满足人对某种比自己更伟大之物的仰望之需。有些社会已经从崇拜造物主，转向崇拜列宁或马克思这样的人。在西方，情况也并无不同：人们常常崇拜或敬仰政治家、有影响力的商人、名人、王室成员，甚至体育明星。

In a highly material and secular world many would deny the instinct of religiousness in man. The facts disagree with this opinion. Even in the most avowed of atheist societies, such as Communist Russia, where the creed of Communism denies the existence of a Creator we find busts and statues of men prominently displayed in order to satisfy man's desire to look up to something greater than him. Man has gone in some societies from the worship of the Creator to the worship of men like Lenin or Marx. In the West the situation is no different with man often worshipping or revering politicians, influential businessmen, celebrities, Royalty, or even sports personalities.

这种人与人之间互相崇拜的状况终究无法令人满足，因为所有人同样有限且彼此依赖，人也无法左右他人的最终命运。

Such a situation of human worship is not ultimately satisfying as all men are equally limited and dependant and man cannot affect mans ultimate destiny.

我们看到政治家和哲学家会犯错，商人有时也会失败，而没有任何运动员能够改变自己的命运。

We see politicians and philosophers making mistakes, businessmen at times failing, and no sportsman could alter his destiny.

如果人要满足其宗教本能，就只应敬奉那对他有掌控之权、并且最终他必将归于其面前的存在。崇拜或尊奉与真主的关系，意味着人在生活中有一个特定的重心，即承认自身的不足，并在生活的一切事务上寻求指引，而指引的来源只有一个，那就是拥有绝对知识与理解的主。只崇拜造物主，即那位拥有绝对知识与掌控之权的主，才可能是唯一真正令人满足的崇拜形式，与人的宗教本能完全相符。而崇拜，或仰望其他人，或仰望金钱之类的物质事物，在理智上是薄弱的，也无法满足我们的本能。

If man is to satisfy his instinct for religion he should only revere that which has control over him, and to which he will ultimately return. To worship or sanctify the relationship with God means man has a particular focus in life, that of acknowledging his shortcomings, and seeking guidance for all matters in life from the only source with absolute knowledge and understanding. To worship only the Creator, the one with absolute knowledge and control can be the only truly satisfying form of worship, in full agreement with man's instinct for religion. Worship, or looking up to other men or material things like money is intellectually weak and doesn't satisfy our instincts.

虽然人可以通过其天生的情感相信真主的存在，但这种方式可能并不可靠且具有危险性，因为情感会变化，并可能给人的信仰和行为带来错误。纵观历史，我们看到许多人因相信幻想或迷信，或将人类的属性归于真主，谈论真主之子、真主化身等，而严重迷失方向，这些都是虚假的，很容易导致不信。因此，穆斯林有义务不仅通过天生的情感，而且通过运用理智来相信真主的存在。信士必须在理智上确信真主的存在，否则信仰的情感可能会被不利地改变。人们确信的观念，除非受到更有力的理性论证，否则不会改变，因此，要获得持久的理解和信仰，就需要运用理智。

Whilst man may believe in the existence of God through use of his instinctive emotions, this can be unreliable and dangerous as emotions change and can add errors to one's beliefs and actions. In history we see many examples of men going far astray in believing fantasies or superstitions, or attributing human qualities to God, talking of a son of God, God reincarnate etc. all of which is false and can lead easily to disbelief. For this reason it is obligatory for the Muslim to believe in the existence of God not solely through instinctive emotion, but with use of the mind. The believer must be intellectually convinced of the existence of God or else emotions of belief could be adversely changed. Concepts which people are convinced of will not change unless a stronger intellectual argument is brought, so use of the mind is required for a lasting understanding and belief.

"看哪！在天地的创造，以及黑夜与白昼的更替之中，确有迹象给有理智的人们"（《古兰经》3:190）

"Behold! in the creation of the heavens and the earth, and the alteration of night and day, these are indeed signs for men of understanding" (Qur'an 3:190)

《古兰经》中有数百节经文，引导人们去观察、深入思考宇宙与受造物，审视它们之间的相互关系与种种属性，借助理智与推理，从而信仰造物主。

The Qur'an includes hundreds of verses directing man to look and contemplate deeply upon the universe and creation, to look at its interrelationships, and attributes which guide one to belief in the Creator, through use of the mind and ration.

“诚然，在天地的创造、昼夜的交替、船只载着对人有益之物在海上航行、真主从天上降下的雨水借以使死去的大地复活并在其中散布各种走兽、风的安排，以及在天地之间听从驱使的云彩之中，对于有理智的人来说，都是真主（的主权）的迹象。”(《古兰经》2:164)

"Lo in the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sends down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's sovereignty) for people who have sense." (Qur'an 2:164)

我们已经借助理性论证与本能论证，以及我们感知范围内的一切证据，讨论了真主的存在。基于这一立场，我们需要进一步审视信仰（Aqeedah）的其余内容，并检验其各条款的正确性。我们首先考察神圣的指引问题：真主赐予了我们什么？人类解决自身问题的机制是什么？

The existence of God we have covered using intellectual and instinctive arguments and by utilizing all evidences within our perception. From this position we need to question the rest of the creed (Aqeedah) and challenge the correctness of its articles. We start by examining the question of divine guidance. What has God given us, what is the mechanism for man to solve his problems?