乌玛是一群因同一个“阿qeedah”(信仰/信条)而聚合在一起的人，由这一信仰衍生出其生活体系。既然这是乌玛的定义，那么法学家也属于乌玛，无论他们是阿拉伯人、突厥人还是其他非阿拉伯人。因为他们因同一个阿qeedah而聚合，由此衍生出生活体系。埃米尔·穆米宁(信士的领袖)也属于乌玛，因为他与民众通过同一个阿qeedah相连。民众也属于乌玛，即使他们只是个体，因为他们通过同一个阿qeedah与乌玛相连。民众可能因民族主义(qawmiyyah)或部落主义(qabaliyyah)而聚合，他们所拥有的实体为共同利益而存在。然而，自发性存在于个体之中，却不存在于民众或实体之中。这是因为民众没有一个概念，因为民族主义和部落主义中没有一个能产生解决方案的概念，从而无法衍生出解决方案。由于这些概念无法作为生活体系衍生出来，因此也无法以同样的方式向所有民众解释，因为他们的理解各不相同。因此，自发性对民众和实体都不产生作用。尽管这些实体拥有某种体系，但该体系并不源自那一般性的概念。

The Ummah is a group of people gathered by one ‘Aqeedah from which its system of life emanates. Since this is the definition of the Ummah, then the jurists are part of the Ummah, whether they were Arabs, Turks or other non-Arabs. This is because they are gathered by one ‘Aqeedah from which the systems of life emanate. The Ameer ul-Mu’mineen is also from the Ummah, because he is linked with the people by one ‘Aqeedah. The people are from the Ummah, even if they were individuals, because they are bonded with the Ummah by one ‘Aqeedah. The people might be gathered by nationalism (qawmiyyah) or tribalism (qabaliyyah) and the entity they have exists for the common good. Yet though spontaniety exists in the individuals, it does not exist in the people or in the entity. This is because there is no concept for the people, for there is no concept from nationalism and tribalism that leads to solutions that emanate from it. The fact that no concepts can emanate from it as a system for life cannot be explained to all the people in the same style, for their understanding varies. Therefore, there is no effect from spontaniety in people, nor in entities. Though these have a system, it does not emanate from the general concept.

尽管这种制度可能存在于每个人身上,但它不适合在他或她身上培养自发性,因为它并非源自一般概念。要使个体或群体的自发性得以发展,他们必须被一种“阿吉达”(信仰)聚合在一起,并由此生发出一套制度。因此,对于阿拉伯人、土耳其人以及其他非阿拉伯人,就其现状而言,无论是作为整体还是作为个人,都不可能在他们身上培养自发性,也无法对他们产生此种影响。这是因为他们之间除了血缘纽带和实体纽带之外并无其他联系,而一套制度不可能从这两种纽带中的任何一种生发出来,因此也就不可能在他们身上培养出自发性。 由此可见,自发性是在乌玛(穆斯林共同体)中培养起来并对乌玛产生影响的,但它并不在民众中培养,也不对民众产生影响。要在个体身上培养自发性及其影响,这些个体就必须成为乌玛的一部分,这样才能从他们所信奉的“阿吉达”中生发出一套制度。据此,自发性不可能在以民族主义为基础的阿拉伯民族中培养,也不可能对其产生影响。必须存在一种能够生发出生活制度的“阿吉达”,自发性才能得以培养并产生作用。这是因为言行总是指向某个概念,以消除不公或摆脱危险。敏捷的理解和迅速的判断都发生在概念之中。那位妇女对丈夫提出申诉的例子,指向的是关于妇女公正与其权利得以给予的概念;这一概念源自由“阿吉达”生发出的制度。如果这一概念不存在,自发性就不会存在,其影响也随之不复存在。那位驾车者understand燃料是汽油的例子,则指向这样一个概念:让自己身处危险之中是不正确的。

Though the system might exist with everybody, it would not be suitable for spontaniety to develop in him or her, because it does not emanate from the general concept. In order that spontaniety develops with the individual or individuals they must be gathered by an ‘Aqeedah from which a system emanates. Therefore, with the Arabs, the Turks and the other non-Arabs as they are, it is not possible to develop in them, as a whole or as individuals, spontaniety or to have any such effect on them. This is because there is no bond between them except the bond of blood and bond of entity. It is not possible for a system to emanate from any one of these bonds and therefore it is not possible to develop spontaniety in them. Thus, spontaniety is developed in the Ummah and influences the Ummah, but it is not developed in the people and does not influence the people. To develop spontaniety and its effect in the individuals, these individuals should be part of the Ummah, so that it becomes possible to generate a system from the ‘Aqeedah that they embrace. Accordingly, spontaniety cannot be developed in the Arabs as a people, based on nationalism, nor it can have an effect on them. There must exist an ‘Aqeedah from which a system of life emanates, so that spontaniety is developed and for it to have an effect. This is because the speech or the action is directed towards a concept, so as to remove the injustice or get rid of the danger. Quick understanding and quick judgement take place in the concept. The example of the woman’s complaint about her husband refers to a concept concerning justice for the woman and the giving of her rights. This concept comes from the system that emanates from the ‘Aqeedah. If the concept did not exist, then spontaniety would not exist and consequently neither would its effect. The example of the car driver’s understanding that the fluid is petrol refers to the concept that it is not correct for him to be in danger.

如果他是那些不在乎的人之一,那么这个概念对他而言就不会存在,因此他也不会理解何为"流动性",因为这与他无关。所以,概念是激发理解的事物,也是产生作用的事物。因此,在培养敏锐性并由此产生作用时,必须使其存在于乌玛之中,存在于乌玛的个体之中。换言之,应当有一个源自确定的"阿吉代"(信仰)的概念作为依据。由此便产生了这样的观点:培养敏锐性并由此产生作用,必须在一个乌玛之中实现。也就是说,必须在一群由同一个"阿吉代"聚合起来的人之中实现,而其生活体系正是源于此"阿吉代"。至于一些人在分离的地区(指伊斯兰土地上被分割的地区)等实体中所称的敏锐性,那只是快速的观察,而不是敏锐性。这是因为,敏锐性是对与源自确定"阿吉代"的某个概念相关之事物的快速理解和快速判断;而快速观察则不同于敏锐性,因为它只是对事物本身的快速观察,而敏锐性则是与某个概念相联系的快速观察。虽然它被宣称为敏锐性,实际上并非如此。它可以存在于每个人身上,但它不是敏锐性。敏锐性是在乌玛之中成长的,并且它的作用也在乌玛之中体现。它存在于乌玛之中,是产生影响的条件之一;这也是教育与创造的一个条件。这是因为,体系与概念所源自的"阿吉代",是影响得以存在的根本条件。例如,当你培养快速理解和快速判断时,这些必须与某个概念相符。为了使每个人都理解这一概念,它就必须源自一个为所有人所接受的"阿吉代"。而这只有在乌玛之中才能实现。 当这种情况存在于每一个人身上时,它的影响也会及于每一个人。因此,除非这个群体本身就是一个乌玛(Ummah),否则无法考察自发性在乌玛中的作用。然而,如果他们只是一群人,或者只是若干独立的个体,那么要在他们身上培养自发性就很困难;因此,自发性也就不会产生任何影响。

If he was one of those who do not care, then the concept would not exist with him and consequently he would not understand what the fluid is, for it does not concern him. Thus, the concept is the matter that stimulates understanding and it is the matter that has an effect. Therefore, it is necessary when developing spontaniety and creating an effect from it that this should be in the Ummah and in individuals of the Ummah. In other words, there should be reference to a concept emanating from a decisive ‘Aqeedah. From here arises the view that developing spontaniety and creating an effect from it must take place in an Ummah. In other words, it must be in a group of people gathered by one ‘Aqeedah, from which its system for life emanates. As for what some people call spontaniety in entities like the separated regions (of the Islamic lands), this is only quick observance and not spontaniety. This is because spontaniety is quick understanding and quick judgement on something connected with a concept emanating from a decisive ‘Aqeedah. As for quick observance, it differs from spontaniety. This is because it is quick observance of the thing itself, while spontaniety is quick observance linked with a concept. Though it is claimed to be spontaniety, it however is not. It can exist with every person, but it is not spontaniety. Spontaniety is grown in the Ummah and it has its effect in the Ummah. The fact that it is in the Ummah is one of the conditions of influence; it is also a condition for education and creation. This is because the ‘Aqeedah from which systems and concepts emanate is a fundamental condition for the influence to exist. For example, when you develop quick understanding and quick judgement, it is necessary that these be in accordance with a concept. In order that everyone understands this concept, it is necessary that it emanates from an ‘Aqeedah embraced by everybody. This would not take place except in the Ummah. When this exists with everybody, its effect will be on everybody. Therefore, there is no way to examine the effect of spontaniety with the Ummah unless she was an Ummah. If however, they were a people, or entities, then it is difficult to develop spontaniety in them; consequently there would be no effect from it.

当西方意识到伊斯兰乌玛是由一种“阿கீ德”（信仰）凝聚起来的，它便试图将各种概念从这一信仰中剥离出来。随着时间推移，它剥离了一些概念。于是，自发性（spontaneity）被忽视，相应地也就消失了。要使灵魂重新获得自发性，就有必要复兴这些概念，并将它们与信仰重新联系起来。

When the West realised that the Islamic Ummah is gathered by an ‘Aqeedah, it tried to detach the concepts from the ‘Aqeedah. With time, it detached some concepts. So spontaniety became neglected and accordingly it vanished. To restore spontaniety to the souls, it is necessary to revive the concepts and link them with the ‘Aqeedah.

换句话说，必须将信仰（'Aqeedah）与关于生活的观念，即与各种制度联系起来。只有这样，人们身上才会有自发性，它才会在他们心中成长，其影响也会自发地显现出来。

In other words, it is necessary to link the ‘Aqeedah with the concepts about life, i.e. with the systems. Only then will spontaniety exist in the people, it will grow in them and its effects will exist spontaneously.

自发性，即迅速的理解和迅速的判断，对乌玛所产生的影响，取决于乌玛对这一概念的理解程度。乌玛对该概念的理解与确立，是通过它与"阿赫德"（信仰）的联系而实现的。在那时，自发性便会在乌玛中自然地生长。它在乌玛中的影响，将与该概念和"阿赫德"联系的强度相当。举例来说，政治问题、科学与信息问题、战争与斗争等类似问题，都不是与"阿赫德"相联系的问题。这是因为它们关乎人作为人，关乎危险与生命。可以说，这些问题与"阿赫德"没有联系。实际上，这些问题确实关乎人作为人，但人必须对生命有一个基础，才能理解其真相。生命的基础就是"阿赫德"。

Spontaniety, that is quick understanding and quick judgement, has effect on the Ummah according to the level to which the Ummah understands this concept. The understanding by the Ummah of the concept and crystallisation of it come through its linkage with the ‘Aqeedah. At that time spontaniety is grown in the Ummah in a natural way. Its effect in the Ummah will be as strong as the strength of the linkage of the concept with the ‘Aqeedah. As an example, the political issues, the issues of science and information, the issues of war, struggle and their like, are issues that are not linked with the ‘Aqeedah. This is because they relate to man as man and relate to danger and life. It could be said that these issues are not linked with the ‘Aqeedah. In reality, these issues are related to man as man, but man must have a basis about life so as to understand their realities. The basis of life is the ‘Aqeedah.

因此，这些问题必须有其根源于根基之处，即与“aqeedah”（信仰）相联系。因此，在这些事务上，才会有迅速的理解和迅速的遵行，也就是说，其中存在自然而然的自发性。如果它们与“aqeedah”没有联系，那就只会有迅速的遵行，而不会有自发性。要使其中存在自发性，就必须让它们与生活的根基相联系，也就是必须与“aqeedah”相联系；这样自发性才会存在。但在此之前，只有迅速的遵行。

Therefore, these issues must have an origin in the basis, i.e. linkage with the ‘Aqeedah. Therefore, in these matters, there is quick understanding and quick observance, i.e. there is spontaniety in them. If they are not linked with the ‘Aqeedah, they will only have quick observance, but not spontaniety. In order that spontaniety exists in them, it is necessary that they are linked with the basis of life, i.e. it is necessary that they are linked with the ‘Aqeedah; then spontaniety exists. But before that, it is only quick observance.

例如在看到液体并意识到那是汽油的事件中，关联在于继续沿同一方向行驶的危险。如果认出液体是汽油的人是穆斯林，他会将此与警示危险的“阿吉代”（‘Aqeedah）联系起来，从而改变方向，不会冲向那液体。这就是自发性反应，因为他与“阿吉代”建立了联系，即便这种联系是自动产生的。如果认出这一点的人不是穆斯林，他就不会将其与“阿吉代”联系起来，只会进行快速观察，并以任何方式避开危险。 在欧麦尔·本·艾勒·赫塔卜的事件中，一位随从从那位妇女的话语中意识到她是在申诉。他的判断来自于这样两点：那位妇女与埃米尔·穆米宁（Ameer ul-Mu’mineen）说话，以及她说了“我的丈夫”。于是他将此与“阿吉代”联系起来，而“阿吉代”在此情境下规定：仆人的权利应优先于通过敬拜和斋戒所体现的对真主的权利，即礼拜和斋戒。因此，他把所对话的人是埃米尔·穆米宁这一事实，与“阿吉代”在这种情境下所指示的、将仆人的权利置于真主的权利之上的原则联系起来。所以，这是自发性反应，而不仅仅是快速观察。由此，这出自“阿吉代”。这正是它属于自发性反应、而非仅仅快速观察的原因。

For example in the incident of seeing the fluid and realising it is petrol, the linkage is with the danger of continuing to drive in the same direction. If the one who realised the fluid to be petrol was a Muslim, he would link this with the ‘Aqeedah that warns of the danger, thus changing his direction and not rushing towards the fluid. This would be spontaniety, because he linked with the ‘Aqeedah, even if this was automatic linkage. If the one who realised this was not a Muslim, he would not link it with the ‘Aqeedah and he would employ quick observance only, and he would avoid the danger by any way. In the example of the incident of Omar bin al-Khattab, one of the attendants realised from the speech of the woman that she had complained. His realisation was from the fact that the woman spoke to the Ameer ul-Mu’mineen, and the fact that the woman said, “my husband.” So he linked that with the ‘Aqeedah which makes the right of the wife on the husband preferable to the right of Allah through worship and fasting, i.e. prayer and fasting. Thus, he linked the fact that the person spoken to was the Ameer ul-Mu’mineen with what the ‘Aqeedah dictates in this situation of making the right of the servant preferable to the right of Allah. Thus, this was spontaniety and not quick observance only. Therefore, this was from the ‘Aqeedah. That is why it was spontaniety and not quick observance only.

从这两个例子可以清楚地看出，自发性的作用只存在于一个由同一个“阿qeedah”（信仰）所凝聚的乌玛（穆斯林共同体）之中。

From these two examples, it appears clearly that the effect of spontaniety is only in an Ummah that is gathered by one ‘Aqeedah.

不能存在于群体之中，也不能与群体一同存在，否则那就只是一时的遵循，而不是自发性。因此，自发性的作用只存在于乌玛（Ummah）之中，而不存在于群体之中。如果它存在于群体之中，即不与聚集民众的信仰（’Aqeedah）相连，那么它就只是一时的遵循，而不是自发性。所以，如果希望在民众中培育自发性并取得进展，这可以在乌玛之中实现，但不能在群体之中实现。若没有纽带，它便不会产生任何作用。这一点从两个方面来看都很重要：第一，在培育自发性的工作中，这一点是必要的；第二，它对民众的影响。对民众的影响程度是十分显而易见的。

It can’t be in the people and with the people, for it would then be quick observance only, not spontaniety. Accordingly, the effect of spontaniety is only in the Ummah and not in the people. If it existed in the people, i.e. if it was not linked with the ‘Aqeedah that gathers the people, then it would be quick observance only, not spontaniety. Therefore, if progress in creating spontaniety in the people is hoped for, this could happen in an Ummah, but not with the people. It would have no effect if there were no bond. This is important from two aspects: The first is the fact that it is necessary when working to create spontaniety. The second aspect is the effect on the people. The degree of effect on the people is quite obvious.

这是因为，这种效力只有在实现一件由乌玛（Ummah）的纽带所规定、或源于该纽带的事情时才会产生，也就是说，由统治人们的“阿给德”（‘Aqeedah）所规定的事情。如果这种纽带不存在，人们便无法理解它的含义，因为人们并不具备指示其含义的依据。因此，也就不会产生任何效力。

This is because the effect only occurs by realising a matter dictated by the bond of the Ummah or emanating from it, i.e. dictated by the ‘Aqeedah that governs the people. If that did not exist, one cannot understand what it means, for one does not have that which indicates what it means. Therefore, there would be no effect.

实现是自发性的必要条件。如果没有实现，即便速度存在，也不会有自发性。

Realisation is necessary for spontaniety. If there were no realisation, even if the speed was there, then there would be no spontaniety.

因此,自发性是对目标的迅速领悟,而这种领悟只能来自关联。快速领悟也许能让人理解目标,但这属于快速观察,而非自发性。举例来说,如果你知道一名司法调查人员想要了解你的身份,当他提问时,你会从周围的情况迅速意识到这个问题的意图,于是能够迅速作答,从而挫败其目的。然而,这仍是快速观察,而非自发性。迅速领悟源于你对他意图的理解,而不是源于你对‘Aqeedah及其衍生内容的理解。因此,这种领悟是快速观察,而非自发性。这是因为你并没有借助‘Aqeedah及由其衍生的内容去推知他的意图,而是通过周围的情况理解了他的意图。

Thus, spontaniety is quick realisation of the aim and this only results from linkage. It is true that quick realisation might lead to understanding of the aim, but this would be quick observance and not spontaniety. For example, if you know that a judicial investigator wants to know your identity, when he asks a question, from the circumstances you realise quickly what is wanted from this question. Thus you can answer quickly foiling this objective, because you realised his purpose from the circumstances linked with the question. However, this is quick observance and not spontaniety. Quick realisation was due to the understanding of his aim, not due to your understanding of what emanates from the ‘Aqeedah. Therefore, this realisation was quick observance and not spontaniety. This is because you did not link with the ‘Aqeedah and what emanates from it in order to know his aim. It rather resulted from your understanding of his aim from the circumstances.

此外,从非“阿格itself”(即العقيدة,信条)出发去理解意图,并由此推导其结果与衍生之意,这种理解是有缺陷的。因为这种理解取自环境或其他事物,它可能正确得出结论,也可能不正确,所指示的也可能是这样,也可能不是。因此它并不完整,只会导致迅速的观察,而不会导致自然而然的领悟。这是因为它只是对事实的快速理解,并将其与通常所关联之外的事物相联系,因此必然是不完整的;因为它缺少与信条的联系,实际上完全没有任何联系。即便它有所联系,也是与信条以外的事物相联系。即便这种理解被正确而迅速地把握,它仍然只是迅速的观察,因为它只是对事实的快速理解,而不是对由信条所衍生之事的理解。

Moreover, understanding the intention from other than the ‘Aqeedah, what results from it and what emanates from it, is a deficient understanding. This is because it is taken from the circumstances or from other matters. This understanding may or may not be correctly concluded. It also may or may not indicate this. Therefore, it was not complete, so it only leads to quick observance and does not lead to spontaniety. This is because it is quick understanding of the reality and linking it with other than what it is usually linked with and so it is definitely incomplete; because it is devoid of the linkage with the ‘Aqeedah. It is in fact devoid of any linkage. If it was linked, it was linked with other than the ‘Aqeedah. Even if this was correctly and quickly understood, it however remains quick observance, for it is quick understanding of the reality and not understanding of what emanates from the ‘Aqeedah.

理解说话者的意图，并非来自匆匆一瞥，因为那样的观察并不完整。它实际上来自于前后的关联；正是这种关联迅速揭示了说话者的意图，并由此产生相应的自然反应。这就是事实，而这也表明，这种效果只存在于乌玛之中，而不在一般的人群之中。

Understanding the intention of the speaker does not result from quick observance, for it is not complete. It rather results from the linkage; this linkage is what reveals the intention of the speaker quickly and accordingly gives spontaniety. This is the reality and this indicates that that effect is only in the Ummah, not in the people.

总而言之,人们之所以能够自发地行动,源于两方面:一是他们对现实的迅速理解,二是他们与’阿基达(信条)及由此而生的内容之间的联系。对现实的理解只能带来迅速的察觉,而与’阿基达的联系才赋予人以自发性,尽管在每一种情况下都能理解说话者的意图。说话者的意图可以从具体情境中得知,但这种理解仍然是不完整的,直到它与’阿基达及由此而生的内容相联系为止。若与之相联系,这种理解便是正确而完整的;否则就是不完整的。

In summary, the effect of spontaniety in the people comes from their quick understanding of the reality, together with the linkage to the ‘Aqeedah and what emanates from it. The understanding of the reality only gives quick observance, but linkage to the ‘Aqeedah is what gives spontaniety, though the intention is understood in each case. The intention of the speaker can be understood from the circumstances, but this understanding remains incomplete until it is linked with the ‘Aqeedah and what emanates from it. If it were linked with that, it would be correct and complete. Otherwise it would not be complete.

因此，有两件事是必不可少的：第一，迅速理解现实，从而迅速遵循，这一点在一般民众和整个乌玛中都是如此。第二，必须与“阿奇德”及其衍生出的内容相联系，这是乌玛所特有的。正是这一点确实能够产生自发性。因此，影响应当以乌玛为目标，而不是以一般民众为目标，因为它能清楚地影响乌玛，从而使自发性对乌玛而言变得自然。这是因为联系是自发性的必要条件之一。

Therefore, two matters are necessary: Firstly, quick understanding of the reality, which gives quick observance - this is general in the people and in the Ummah. The second is that it has to be linked with the ‘Aqeedah and what emanates from it, which is specific to the Ummah. It is this that certainly creates spontaniety. Therefore, the effect should be targeted in the Ummah and not in the people, for it affects her clearly and thus spontaniety becomes natural to her. This is because linkage is one of the necessities of spontaniety.

因此,这种影响应当通过“阿卡迪”(’Aqeedah,信仰)在乌玛(Ummah,穆斯林共同体)中加以实现,或者通过由此信仰衍生出的律例与思想来实现。

Therefore, the effect should be targeted in the Ummah through the ‘Aqeedah, or through the rules and thoughts that emanate from it.